Franklin Merrell-Wolff begins a series of lectures and classes to develop a theory and practice that leads to Realization. He suggests considering an image of ourselves occupying a sphere suspended in space as a symbol of the relative consciousness cut off from the superconscient vastness that surrounds us. He goes on to discuss the motivating factors that may drive one to seek to break out of the sphere and seek knowledge of the spatial consciousness. He discusses vairagya, faith, and replacing the desire for pleasure with a desire for ananda.

Franklin Merrell-Wolff continues this series of lectures and classes by discussing the limitations of conceptual cognition and the need to find integrating conceptions to reconcile apparently incompatible truths. He maintains that a distinction should be made between the psychosomatic theory of mind-body relationship and the theory of the superposition of the mental principle upon an evolving organic entity, as described in both The Secret Doctrine and the writings of Sri Aurobindo. He goes on to discuss the incommensurability between the conceptual order of cognition and the world of our experience. He then extends the notion of superposition to include the metaphysical statement of universal illusionism. He proceeds by elaborating upon the different attempts to interpret the relationship between the mental order and the mechanical order of our experience and concludes that the theory of superposition keeps open the door to the transcendent Realization.

Franklin Merrell-Wolff continues this series of lectures and classes with a discussion of the difference between the yoga oriented to Nirvana and the yoga oriented to life in this world. He reads a lengthy extract from the letters of Sri Aurobindo bearing upon this subject, and he outlines the aim of integral yoga as envisaged by Sri Aurobindo. He goes on to discuss the physical, vital, and mental obstacles to yogic Realization and the need for complete surrender to the Divine to initiate the transformative process of the nature.

Franklin Merrell-Wolff continues this series of lectures and classes by discussing the current state of the world and the need to grapple with hostile forces that are obstructing the spiritual power underlying the evolutionary drive and the impinging the descent of a spiritual energy from above. He goes on to outline the historic changes in our technological, sociological, political, and religious institutions that have occurred in the world since 1900 and asserts that this has brought enormous pressure on us to rise to another way of life, another way of valuation, and another way of conscious movement. He submits that Marxist materialism is the principal asuric force intent on routing out all spiritual light in this world. He contrasts the orientations to satyagraha represented by Mahatma Gandhi and Sri Aurobindo. He then goes on to discuss Sri Aurobindo’s interpretation of the Bhagavad Gita and emphatically restates his condemnation of the Marxist materialist’s drive toward world domination.

Franklin Merrell-Wolff continues this series of lectures and classes by considering some of the practical problems of sadhana such as diet, speech, health, and sex. He emphasizes the need to exert the will in coming to terms with these physical and vital factors, but also stresses that aspiration and an unconditional surrender to the Divine are needed for the descent of the transcendent power to transform the lower nature.

Franklin Merrell-Wolff continues this series of lectures and classes by restating some of the practical problems of sadhana from the previous lecture. He then introduces his main topic for the evening: the relation between Realization and an “inversion” of consciousness, which he represents by the formula “substantiality is inversely proportional to ponderability.” He expresses this mathematically, and compares the hyperbolic curve as oriented to infinity with the sine curve as representing periodicity. He discusses the self-analysis of Shankara as a means of isolating the subject to consciousness, and describes the complementary Realizations of the impersonal divine and the personal divine, and then offers a description of a still more comprehensive Realization that transcends these two. He also presents the notion of a dynamic aspect of the spiritual being, the Gnostic Being, and notes that this constitutes the advance of Sri Aurobindo’s yoga over the yogas that have gone before. He then recapitulates the earlier steps in Sri Aurobindo’s yoga in preparation for a discussion of the descent of the Supramental Being.

Franklin Merrell-Wolff concludes this series of lectures and classes with a discussion of the psychology of meditation and stresses the need for the descent of a higher power to take over and guide the sadhana. He again makes a distinction between the goal of the traditional yogas and the transformational, integral yoga of Sri Aurobindo, and he restates the steps along the way of this yoga of surrender that lead to the Realization of the Supramental Being. He offers a glimpse into the nature of the Supramental Being, the offices of its instrumental powers, and how they may be manifested.

Franklin Merrell-Wolff discusses three aims of yoga: an orientation to “liberation,” an orientation to “transformation,” and an orientation toward a synthesis of these two as presented by Sri Aurobindo. He analyzes an excerpt from Jung’s commentary on The Secret of the Golden Flower, and considers the metaphysical reality of unconscious psychical formations. He goes on to present four possible positions regarding the metaphysical reality of our sense experience. He concludes by further elaborating upon the significance of the three aims of yoga noted above.

Franklin Merrell-Wolff offers a critique of Jung’s interpretation of the incest wish and presents an epistemological analysis of the limitations inherent in the psychological and scientific approach to metaphysical subject matter. He goes on to state that Aurobindo affirms that there is a third function of cognition beyond sense perception or conceptual cognition that is capable of revealing metaphysical truth. He reviews the philosophic positions regarding the possibility of knowing whether or not there are real existents corresponding to our psychical states and outlines a meditative technique for detaching the consciousness from objects and realizing the Pure Consciousness not dependent upon the knower and the known.

Sherifa Merrell-Wolff speaks to The Assembly of Man students of the great opportunity the Christmas season offers. She suggests that they link their consciousness with that of the Sun as it climbs upward and reflect that consciousness of love and light to all those who move within their environment. She continues to lead the discussion by retelling the group of a vision of the Christ she once experienced. Sherifa then asks each person present to offer a few words about what the Christmas season means to them. She comments on our unity with the cosmos and with each other, on the importance of purity of mind, heart and body, on the symbolism of the candle, and on the nature and need for joy and laughter in our lives. Franklin Merrell-Wolff encourages us to make altruism the basic motive of our life and to practice the surrender to the Divine at all times. Sherifa concludes the meeting by expressing her delight in the beauty of Sri Aurobindo’s epic poem Savitri and by urging us to polarize our consciousness to the supramental consciousness that is beginning to come into manifestation here on earth.

Franklin Merrell-Wolff discusses Sri Aurobindo’s conception of the overhead levels of spiritual mind. He outlines the cognitive functions of “higher mind,” “illuminative mind,” “intuition,” and “overmind,” the Realization of which leads to the possible supramental transformation of man. (Please note that the first 15 seconds of the audio recording are inaudible; this section is, however, captured in the transcript.)

Franklin Merrell-Wolff continues this series of lectures with Dr. Waltmann by describing areas of agreement they reached in previous lectures. (Unfortunately, we do not know how many lectures were given in this series, and part 3 is the only other recording of this series of which we are aware.) He begins by defining the intuitive nature of Dr. Waltmann’s discourse and the “lightning strokes” of expression descending from a field of consciousness above the head. He goes on to outline Sri Aurobindo’s notion of the “overmind” and the “supermind” and stresses the demand for integration in our scientific specialties, in our political and social life, and in the “aesthetic” and “logoic” components of our consciousness. He then comments upon Dr. Waltmann’s statement regarding consciousness being based either on an organic or an inorganic base. He discusses these perspectives and refers to the development of the computer to raise epistemological questions regarding the ability of machines to think, learn, and demonstrate intelligence. He proceeds by explaining the problem of the “inversion” of consciousness and discusses the difficulty in transcribing the values of the integral consciousness in conceptual terms.

Franklin Merrell-Wolff begins this series of extemporaneous lectures on the Holistic by stressing the need for a supramental descent to resolve the complex problems facing the world today and encourages us to devote ourselves to this quest.

Franklin Merrell-Wolff continues this series as preparation for the introduction of a symbol for the Holistic. He discusses how our conception of number emerges from counting and proceeds to the formulation of very large numbers such as the googol and the googolplex. He emphasizes that although these numbers are very large, they are still finite.

Franklin Merrell-Wolff continues this series by proposing to drop the use of perceptual imagination and to instead explore whether the content of introceptual cognition can be interblended with the conceptual. He then goes on to describe the work of Dedekind and Cantor on the mathematics of the infinite and to demonstrate the importance of this work for understanding the Holistic symbol in particular and mystical states of consciousness in general.

Franklin Merrell-Wolff begins recording his manuscript “The Philosophy of Consciousness Without an Object” by reading the preface and chapter 1 of part 1 (“The Ground of Knowledge: The Idea and Its Reference”).

Franklin Merrell-Wolff continues recording his manuscript “The Philosophy of Consciousness Without an Object” by beginning to read chapter 2 of part 1 (“A Mystical Unfoldment”).

Franklin Merrell-Wolff continues recording his manuscript “The Philosophy of Consciousness Without an Object” by resuming his reading of chapter 2 of part 1 (“A Mystical Unfoldment”).

Franklin Merrell-Wolff continues recording his manuscript “The Philosophy of Consciousness Without an Object” by resuming his reading of chapter 2 of part 1 (“A Mystical Unfoldment”).

Franklin Merrell-Wolff continues recording his manuscript “The Philosophy of Consciousness Without an Object” by concluding chapter 2 of part 1 (“A Mystical Unfoldment”).

Franklin Merrell-Wolff continues recording his manuscript “The Philosophy of Consciousness Without an Object” by reading part 2 (“The Aphorisms on Consciousness-Without-an-Object”), chapter 1 (“The Levels of Thought”), chapter 2 (“The Aphorisms on Consciousness Without an Object”), and sections 1-5 of chapter 3 (“General Discussion of Consciousness Without an Object”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 3 of part 2 (“General Discussion of Consciousness Without an Object”), sections 6-12.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 3 of part 2 (“General Discussion of Consciousness Without an Object”), sections 13-14.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by concluding chapter 3 of part 2 (“General Discussion of Consciousness Without an Object”), sections 15-17; he then begins chapter 4 (“Commentaries on the Aphorisms on Consciousness Without an Object”) with aphorisms 1 and 2.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 4 of part 2 (“Commentaries on the Aphorisms on Consciousness Without an Object”), aphorisms 4-12.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 4 of part 2 (“Commentaries on the Aphorisms on Consciousness Without an Object”), aphorisms 13-23.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 4 of part 2 (“Commentaries on the Aphorisms on Consciousness Without an Object”), aphorisms 24-37.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by concluding chapter 4 of part 2 (“Commentaries on the Aphorisms on Consciousness Without an Object”), aphorisms 38-56.

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by reading chapter 1 of part 3 (“Introceptualism: Introduction”), along with chapter 2 (“The Four Schools of Modern Philosophy”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by reading chapter 3 of part 3 (“Naturalism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by reading chapter 4 of part 3 (“The New Realism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by beginning to read chapter 5 of part 3 (“Pragmatism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 5 of part 3 (“Pragmatism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 5 of part 3 (“Pragmatism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by concluding chapter 5 of part 3 (“Pragmatism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by beginning to read chapter 6 of part 3 (“Idealism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 6 of part 3 (“Idealism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by continuing to read chapter 6 of part 3 (“Idealism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by concluding chapter 6 of part 3 (“Idealism”).

Franklin Merrell-Wolff records his manuscript “The Philosophy of Consciousness Without an Object” by beginning to read chapter 7 of part 3 (“Introceptualism”).

Franklin Merrell-Wolff and the students of the Assembly of Man express their love and offer words of gratitude to commemorate Sherifa’s life nearly one year after her death on February 23, 1959.

Franklin Merrell-Wolff commemorates the first anniversary of Sherifa’s passing and discusses the problems of reactivating the Assembly of Man. He then invites each of the Assembly members to contribute a few words in remembrance of Sherifa, and asks Fay Newman to sing Sherifa’s favorite song (“Maitreya”); the ceremony closes with all singing “The Love Divine.”

Franklin Merrell-Wolff reads from and comments on section 7 of the third chapter of part 2 of The Philosophy of Consciousness Without an Object (“General Discussion of Consciousness Without an Object”). He makes use of the physicist’s technical terminology, including ‘ponderable matter’, ‘radiant energy’, and ‘energy-momentum’, to convey the meaning of Consciousness-without-an-object-and-without-a-subject.

Franklin Merrell-Wolff begins this series with a mathematical metaphor that expresses the limitations of dualistic consciousness in understanding the meaning of Realization. He then submits that there are conceptual powers that can be used as a way to the attainment of Realization. He issues a warning about the use of drugs and cautions against the use of tantric practices; he then emphasizes that essential prerequisites for spiritual growth include the cultivation of an attitude of sacrifice to the numen, an adherence to moral discipline, and the courage to dare. After suggesting that the mathematical notions of “manifold” and “continuum” reveal the difference between the granular nature of the dualistic consciousness and the fluidic nature of transcendental consciousness, he closes with an analysis of that which lies in the “excluded middle.”

Franklin Merrell-Wolff answers a few questions regarding yoga, Aurobindo, logic, and matter before continuing the series with a discussion of the limitations of the scientific method. He then reviews the granular nature of dualistic consciousness as represented by the manifold and the fluidic nature of transcendental consciousness as represented by the continuum; he explicates the latter notion with a discussion of the infinitesimal and the notion of motion. Next he makes a distinction between ordinary intellectual organization and the spontaneous thought that comes from “beyond the cell.” He goes on to discuss several mathematical definitions and disciplines and the nature of mathematics according to the schools of logicism and formalism.

Franklin Merrell-Wolff continues his discussion of the theories of the nature of mathematics. He proceeds with a description of intuitional theory, and elaborates on Spengler’s grasp of the essential meaning of mathematics; he then offers his own interpretation of mathematics as having descended from transcendental consciousness with minimum distortion and, thus, that it is the Ariadne thread by which we may ascend again most directly. Shifting subjects, he reviews the story of Western philosophy, highlighting the epistemological analysis of Kant’s Critique of Pure Reason. He acknowledges that Kant has shown that if there is a reality beyond the appearance of things, it cannot be known by sense perception and conceptual cognition alone. He concludes with the claim that there is another function of consciousness that makes metaphysical knowledge possible, and notes that this is the epistemological ground upon which his philosophy rests.

Franklin Merrell-Wolff continues this series by offering a description of the experience and meaning of the “numen.” He provides an extended analysis of the number pi by making reference to the Great Pyramid of Giza and suggests that this type of number symbolizes that zone of cognition wherein communication may be made by a kind of concept that he calls “determinate-indeterminate.” He reminds us that it is not the form of the concept (or words or sentences) that matter, but the essence contained or carried within them that open the door to the Transcendent.

Franklin Merrell-Wolff continues this series with a reference to Northrop’s thesis on the difference between the aesthetic and theoretic continuum; he then suggests that the indeterminate theoretic continuum is a way of yoga indigenous to the West. He gives a brief review of the philosophy of Shankara that is followed by a description of his own Realizations. He then provides some examples of how the mathematics of the transfinite can give us a conceptual model to help make these Realizations more thinkable. He elaborates on the nature of the googol, googolplex, the limitations of postulational science based on inductive logic, and goes on to suggest that the logic used in mathematical proof can reveal the infinite nature of mind.

Franklin Merrell-Wolff continues the series by commenting on the strong presence of Field Consciousness during the previous talk and the invocation of the psychic being. He goes on to outline his premonitory realization known as “reality is inversely proportional to appearance,” offers it as an explanation of the process of trituration used in potentizing homeopathic remedies, and argues that it provides the means of reconciling the universal illusionism of Shankara and the universal realism of Sri Aurobindo. He then offers a view of evolution not as a process of addition, but as a process of subtraction for the purpose of awakening consciousness of Consciousness. He demonstrates how the sine curve, representing all periodicity, applies to psychical birth and death, and presents his conceptual mandala as a symbol of Liberation from periodicity and as an example of Western yoga in the process of becoming.

Franklin Merrell-Wolff addresses a group of university students about the possibility of reincarnation. He admits that it is not a conception open to mathematical proof, but argues that neither is the birth of an organism or the existence of an external world apart from consciousness. He affirms his faith that the universe is reasonable and just, and that because of the law of karma, we may get meaningful answers to the questions we put to it. He goes on to outline two approaches to the possibility of reincarnation, offers a rationale for reincarnation based on Jung’s psychological types, and presents what he calls his “pseudopodal” theory of reincarnation in which the real entity that we are sends forth a series of karmically related rays into the evolution but does not itself ever incarnate. He suggests that the purpose and meaning of life is to arouse a consciousness of Consciousness without the aid of any phenomena.

Franklin Merrell-Wolff addresses a group of university students concerning the psychology, cosmology, and ontology of Sri Aurobindo. He considers this material within the context of the philosophies of “universal illusionism,” represented by Buddha and Shankara, and “universal realism,” represented by Sri Aurobindo. He suggests that the resolution of this apparent contradiction is to be sought in an integrating Realization. He proceeds to elaborate on Aurobindo’s psychology and discusses the vital origin of sickness and of dream experiences. He goes on to outline the nature of intellectual mind, vital mind, higher mind, illuminated mind, intuitive mind, overmind, and supermind. He closes with a reference to the mathematics of the transfinite as a way of representing conceptually the function of the supramental principle.

Franklin Merrell-Wolff addresses a group of university students concerning the “wrongness” in the world due to suffering, ignorance, and perverse will. He makes a case for cultivating an attitude of nonviolence and raises the question of conscientious objection to military service. He discusses the use of truth-force and cautions that in a world that is not morally mature, we are going to face compromise. He then offers a distinction between “speculative” and “transcriptive” thinking and affirms that transcriptive thinking may help solve world problems.

Franklin Merrell-Wolff addresses a group of university students on the subject of integrating the philosophies of “universal illusionism” and “universal realism.” He begins by describing what is meant by “Realization,” and then goes on to affirm that the West need not repudiate its own psyche in order to follow the yogic path. He emphasizes the role Pythagoras had in striking the keynote of the West, namely, mathematical proof. He goes on to give several examples of how an integrating concept may reconcile an apparent incompatibility in our fundamental conceptions. He then makes a distinction between “speculative” and “transcriptive” thinking, and describes the effects that transcriptive thinking may have on relative consciousness. He outlines the apparent contradiction between Shankara’s philosophy of universal illusionism and Aurobindo’s universal realism and presents his realization of “reality is inversely proportional to appearance” as an integrating conception that resolves this seeming contradiction.

Franklin Merrell-Wolff addresses a group of university students concerning his preliminary assessment of the student revolution of the late 1960s and early 1970s. He submits that its lack of a defined positive objective distinguishes it from other historical revolutions and renders it both inexplicable and dangerous. He goes on to discuss the need to overcome inner violence and issues a stern warning against the indiscriminate use of drugs.

Franklin Merrell-Wolff discusses various subjects with Erma Pounds, including: the importance of the junior partner in tulku incarnation, the nature of Elementals and Elementaries, the personal implications of the series of tulku combinations involving Buddha, Shankara, and Christ, the offices of the different Tibetan Lamas, the role of esotericism and the doctrine of the open hand, and the nature of the after death experience as presented in The Path of the Masters written by Julian Johnson.

Franklin Merrell-Wolff discusses various subjects with Erma Pounds continuing with the nature of the after-death experience as presented in The Path of the Masters written by Julian Johnson.

Franklin Merrell-Wolff discusses three approaches to understanding the “wrongness” in the world. He next presents a brief overview of the story of Western philosophy and the search for metaphysical knowledge. He then describes his “Copernican” shift from the ego to the true Self that was followed by a still more comprehensive Realization—that of “Consciousness-without-an-object-and-without-a-subject.”

Franklin Merrell-Wolff offers an interpretation of a passage from The Voice of the Silence regarding what is there called the “Arya Path” or the “Path of the Great Renunciation.” He begins by outlining the Realizations that form the basis of his philosophy and then reads and comments upon a letter in which he suggests the possibility of becoming a Tri-Kaya able to work for the redemption of those locked in to either the sangsaric or nirvanic consciousness. He suggests that this may open up “the possibility of a new dispensation in which the purification by suffering is replaced by the Purification through Joy, in the transcendental sense.”

Franklin Merrell-Wolff restates his series of five realizations as the epistemological base of reference from which he formulates his philosophy. He discusses the difficulty in making conceptual transcriptions of the values inherent in the substantive Consciousness and the problem in communicating the essence of the “High Indifference.” He goes on to describe the shift in consciousness from the Self-consciousness of the fourth Realization to that represented by the doctrines of Anatman and Nastikata of the fifth Realization, and he introduces the definition of Paranirvana as a Consciousness embracing both Sangsara and Nirvana as complementary opposites. He then proposes the possibility of becoming a tri-kayic being capable of moving freely within all three domains with the intention of bringing Liberation to all creatures and aiding in the transformation of Sangsara itself.

Franklin Merrell-Wolff addresses the question of how far Realization is a valid source of knowledge in the light of modern epistemological and psychological criticism. He asserts that Realization is a valid source of knowledge, but that it requires the awakening of a third form of cognition, namely, “introception,” to know it immediately. He goes on to stress the importance of a base of reference for understanding the relativity of conceptual formulation and describes the point of discontinuity or “inversion” in consciousness that takes place when shifting states of consciousness, such as the shift from “point-I” to “Space-I” consciousness. He cautions against going into a blackout Samadhi and points out the advantages of maintaining the relative consciousness on the sideline to remember and record the inner process. He proceeds to discuss the renunciation of Nirvana in order to help those still suffering in Sangsara, emphasizes that Sangsara and Nirvana are interdependent, complementary opposites, and expounds upon the need for the redemption and transformation of Sangsara by unlocking the point of discontinuity between Sangsara and Nirvana made possible by the Realization of Paranirvana.

Franklin Merrell-Wolff discusses with Erma Pounds and others the purifying force of transcendental consciousness and the fact that this force is needed to resolve the problems that confront humanity today. He suggests that this may require the assistance of those that are locked into the nirvanic state, and that it may well redeem those that practice “black magic.” He goes on to portray his work as the “planting of seeds” in the collective unconsciousness in the hope of effectuating “a massive effort at redemption.”

Franklin Merrell-Wolff develops a conception of “redemption” that transcends the traditional view that one is redeemed by attaining either a heavenly world or nirvanic consciousness. He points out that since the heavenly and hellish worlds experienced after death are still within the phenomenal order and that since the Realization of Nirvana may be a locked-in state, they are both less than full redemption. He then defines full redemption as the Realization of a state of consciousness bridging the point of discontinuity between the sangsaric and the nirvanic states of consciousness, one that allows the nirvanic value to flow into the sangsaric field. Wolff asserts that our moral and spiritual problems can only be solved by those willing and able to make of themselves a streambed whereby the transforming force of nirvanic values can flow to the human whole and bring redemption to Sangsara itself. Wolff then closes this discourse by presenting some thoughts on the meaning of Akasha and the nature of apparent real space and time.

Franklin Merrell-Wolff presents a theory of reincarnation based on the Taraka yoga schema in which a distinction is made between an inner entity, or “Monad,” that does not incarnate and an outer entity, or personality, that rides upon the back of the aggregates. The personalities are said to be epiphenomena that are karmically related but only persist through an incarnation and the after-death states until the Monad from which they emanate sends forth another ray. Wolff likens this process to the way in which an amoeba travels by sending forth a “false foot” that it then withdraws to crawl around. While the false feet are related, they are never the same. Wolff provides examples from descriptions offered by Jung and Ramakrishna. He goes on to discuss tulku incarnation and how it may apply in the lives of Buddha, Shankara, and Christ.

Franklin Merrell-Wolff suggests that there is reason to believe that an impulse has gone forth to establish a new dispensation in our philosophic and religious orientation. He points out that although a new truth may not be in the same direction as the earlier truth, it is not to be viewed as a contradiction of the earlier truth insofar as it is made possible by and built upon that earlier formulation. He goes on to make a distinction between the “initiate adept” who has been pledged to keep secret his knowledge and the “redeemer savior” who has made a breakthrough within a specific culture in order to share this knowledge with others. He reviews his thesis that Sangsara and Nirvana are interdependent, complementary opposites and asserts that the new dispensation would not only be other-worldly, but “this-worldly” at the same time.

Franklin Merrell-Wolff attempts to deliberately bring about “inductions” during this discourse. He begins by going through a process of vital purification and emphasizing the importance of dedication. He reviews the three primary forms of yoga: the way devotion, the way of action, and the way of knowledge. He outlines a philosophic position favorable to the attitude of jñāna yoga by explaining that his position is radically anti-materialistic, radically anti-behavioristic, and radically anti-tantric. He then goes on to present the distinction between the Eastern and Western psychological types suggested by Jung and to stress that Western man should not imitate Eastern yogic techniques, but should seek the Transcendent through the power of the introverted mind. He proceeds by outlining a process of self-analysis oriented toward isolating the subject to consciousness that is never an object before consciousness, commenting upon the importance of the renunciation of Nirvana, and concludes by affirming the possibility of a Realization transcending and integrating Nirvana and Sangsara as complementary opposites.

Franklin Merrell-Wolff discusses some of the experiences reported by individuals present at the “Induction Talk” delivered on 24 January 1970. He begins by suggesting the use of the term ‘inverse consciousness’ instead of the word ‘trance’ in speaking of mystical consciousness, and he stresses the distinction between the existential fact of trance on one hand and the meaning or spiritual value of trance consciousness on the other. Wolff goes on to examine Jung’s definition of the unconscious as found in his commentary to The Tibetan Book of the Great Liberation in order to distinguish the psychological approach of the West from the yogic orientation of the East. He then reads and comments upon several of the reports submitted by those attending the Induction Talk.

Franklin Merrell-Wolff elaborates on why he avoids the use of the word ‘mind’ and discusses its ambiguity by commenting on a lengthy quote from Jung’s introduction to The Tibetan Book of the Great Liberation. He presents an outline of the story of Western philosophy to help clarify this issue and goes on to suggest that a precise analysis of the nature of consciousness requires the recognition of three functions of consciousness; namely, sense perception, conceptual cognition, and introceptual Realization.

Franklin Merrell-Wolff describes various schemas that have been used to represent psychological or philosophical truth, and points out that any such statement is true or false with respect to a base of reference. He argues that any conceptual representation can at best “point” to a reality, and that this holds true whether the referent lies in the perceptual order or in the introceptual order. He concludes with the suggestion of a schema that may lead one from the conceptual order to the introceptual order.

Franklin Merrell-Wolff discusses two different orientations toward the realization of the ultimate value: the psychological or autochthonic and the philosophical or transcendent. He characterizes the first as exemplified by Christ, and as concerned with the problems of vital physical man; the second is exemplified by Shankara, and appeals to elite mental man. He quotes a lengthy passage from Jung’s Psychological Types to give a picture of how the redeeming value of the autochthonic factor, representing the repressed inferior function, is received by those to whom it is made known; and he reads his own “The Parable of the Jewels” to suggest how an orientation to transcendent consciousness contrasts with the autochthonous approach.

Franklin Merrell-Wolff discusses the drastic consequences of not coming to terms with our serious ecological problems of over-population, pollution, and over-consumption.

Franklin Merrell-Wolff reads an unpublished statement that he wrote thirty-three years earlier as a part of “The Record Continued” in Pathways Through to Space. He presents this material now in an attempt to guard against a misinterpretation of his philosophy. He cites such misinterpretation in the case of Buddha and Christ and hopes that his leaving a written and spoken record of the actual inner experience of Mystical Awakening may not only guard against misinterpretation but may also be of help to others on the path.

Franklin Merrell-Wolff discusses the meaning of Easter. He comments upon the non-Christian history of Easter and makes a distinction between the literal belief in the death and rebirth of Christ found in traditional Christianity and the symbolic interpretation of death and rebirth as an inversion of consciousness that takes place in the process of Mystical Awakening. He goes on to contrast the conception of sin and eternal damnation with the doctrine of karma and equilibrium. He then stresses the need for redemption from the suffering characteristic of our sangsaric phenomenal consciousness and the call for induction into the non-phenomenal nirvanic state of consciousness through the intervention of the Christs and the Buddhas of Compassion.

Franklin Merrell-Wolff offers a critique of the material found in the book, The Impending Golden Age. He contrasts its categorical approach to the analytic approach offered in Theosophical literature and considers categorical assertion injurious because of its complete lack of appeal to discriminative judgment. He discusses the role of intuition, but insists that it should be augmented by discernment, judgment, and reason. He gives The Impending Golden Age a poor mark because it is lacking in the spirit of science and enslaves the mind. He affirms that there is a valid use of categorical statement, but not in the process of truth determination.

Franklin Merrell-Wolff offers this summary as an epilogue to the first edition of The Philosophy of Consciousness Without an Object, which was privately published. He affirms that the two most important points made in this philosophy are the factuality of a third organ, faculty, or function of cognition that he calls “introception”; and, the possibility through this form of cognition of realizing metaphysical knowledge. He outlines the epistemological and psychological context within which these assertions are considered by reference to positions taken by Kant and Jung, and he invites comments and criticism regarding his work.

Franklin Merrell-Wolff reads the “The Prajñā-Pāramitā-Hridaya-Sūtra” from the book, Tibetan Yoga and Secret Doctrines, in order to establish a correlation between the conception of the “Voidness” or Shunyata, and Consciousness-without-an-object.

Franklin Merrell-Wolff offers an analysis of directed and undirected thought. He makes a distinction between Jung’s view of undirected thought, which is more like a streaming of fantasy images, and his own “imperience” of undirected thought, which is more of a conceptual transcription of a transcendent reality. He goes on to relate the story of the decent of the Manasaputra that is given in The Secret Doctrine and describes how this makes possible the communication of an abstract, formless thought beyond images and words, but packed with pure meaning.

Franklin Merrell-Wolff discusses the upcoming publication of his manuscript The Philosophy of Consciousness Without an Object. He provides a brief summary of its major theses and makes a distinction between two senses of “consciousness” as defined in The Tibetan Book of the Dead; namely, self-existent, constitutive Consciousness (rig-pa) and consciousness that is aware of phenomena (shes-rig). He affirms the existence of a third order of cognition and describes the inversion from “point-I” to “Space-I” consciousness. He expresses his concern that the reader of his manuscript may not get the same meaning that he intended, but hopes that dwelling on the conceptual referents may arouse something of the Consciousness from which they came. He then takes part in the ensuing conversation on a variety of topics.

Franklin Merrell-Wolff continues the conversation by considering questions regarding the significance of mysticism in the lives of scientists, mathematicians, and physicists. He entertains a variety of topics including the value of creative fantasy, the nature of dreaming, the relativity of time and the akashic record, the principle of dualism and the limitations of conceptuality, the significance of the skeptical attitude, and the importance of a well-disciplined mind. He closes the conversation by returning to the publication of his manuscript The Philosophy of Consciousness Without an Object.

Franklin Merrell-Wolff comments upon the audio recordings “Conversation with Franklin Merrell-Wolff, Dr. Rein'l, and Others,” parts 1 and 2. He notes that the discussion was primarily concerned with the philosophical field, but points out that that does not represent all that is of interest and importance to us. He then goes on to delineate three fields of supreme interest and terminal value, namely, psychology, philosophy, and religion. Wolff differentiates these fields of interest by defining: psychology as being concerned with judgments of fact; philosophy as being concerned with judgments of meaning; and religion as being concerned primarily with judgments of value. He maintains that it is through an orientation to psychology, philosophy, and religion that the resolution of the problems of suffering, of bondage, and of guilt can be achieved. He expresses his hope that while very few individuals are interested in philosophical formulation, nonetheless, The Philosophy of Consciousness Without an Object may someday be given serious attention in philosophic lectures and seminars. He acknowledges that although the introceptual function of cognition lies dormant in most individuals, it may be awakened by what we know as yoga, which is the very soul and heart of religion itself. He defines the philosopher qua philosopher as being strictly concerned with theoretical considerations, but not concerned with the practical application of religious or yogic disciplines per se, which he insists are fundamental to the yogic Realization.

Franklin Merrell-Wolff and Guenther Sommers begin their conversation with a discussion of the nature of good and evil. Wolff comments upon the role of knowledge and devotion in Fundamental Realization and he strongly emphasizes the need to tackle the “power problem” in order for religion to be effective. He goes on to comment upon the inadequacy of our language and grammar to express mystical states of consciousness. Wolff and Sommers continue with various personal remarks and conclude by noting the experience of loneliness that arises out of one’s inability to adequately express states of mystical consciousness.

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Franklin Merrell-Wolff responds to one of his students concerning the difference between Jung’s meaning of the “collective unconscious” and his own notion of “introceptual knowledge.” He considers Jung’s use of the term ‘collective unconscious’ to be a blanket term covering all psychical possibilities above and below the level of our relative subject-object consciousness. He continues his exposition by outlining Sri Aurobindo’s analysis of the different levels of consciousness whereby a movement into the “subconscient” would be a descent in consciousness, a movement into the “subliminal” would be a movement on the same level of consciousness, and a movement into the “superconscious” would be an ascent in consciousness. He points out that this relativity, which is valid in the process of evolution, is irrelevant when one has reached a state of Realization. Wolff then emphasizes the importance of the evolution in the process of establishing conscious Buddhahood. He concludes by issuing a stern warning about the use of drugs and the dangers of the “intermediate zone.”

Franklin Merrell-Wolff offers a critique of the decision handed down by the Supreme Court in the case of Elliott Ashton Welsh, II. He discusses the division of powers in our government and what should be the basis of conscientious objection to participation in military service by considering the distinction between purely conventional morality, reflective morality, and spiritual morality.

Franklin Merrell-Wolff continues to examine the reasons why we are not justified in regarding our present state of social and governmental development as a “true civilization.” Toward this end, he analyzes three principles that guide our conduct and activities: those governed by positive law; the zone of manners or morals; and, the zone of freedom.

Franklin Merrell-Wolff discusses the nature of matter and suggests that the resolution to the seeming dichotomy between consciousness and the non-conscious “thing” can be found by realizing matter as a relatively persistent crystallization of the psyche existing as a collective “projection,” in the psychological sense of that term.

Franklin Merrell-Wolff offers some words of introduction to a rerun of the audio recording “On the Meaning of Redemption.” Wolff considers this discourse, along with “Sangsara, Nirvana, and Paranirvana,” parts 1 and 2, to be a record of the most important things he has ever said on the subject of redemption.

Franklin Merrell-Wolff discusses the significance of redemption. He begins by outlining the traditional Christian interpretation of the problem of redemption and offers a critique of the base of knowledge from which written material on this subject is derived. He asserts that there is no such thing as a shastra, sutra, scripture, or bible that is true in the “dead letter” sense. Wolff comments upon the philosophical approach to the problem of redemption from the Vedantic and the Buddhistic points of view and he concludes by suggesting a psychological interpretation whereby our surface consciousness becomes conscious of its roots in the so-called “collective unconscious.”

Franklin Merrell-Wolff emphasizes two aspects of his Realizations on which he has not thus far elaborated; namely, that of power and delight. He refers to the Trimarga and notes the importance of Sri Aurobindo’s synthesis of yoga. He goes on to offer a quote from Aurobindo’s essay on Heraclitus, which describes Western thought as missing the aspect of divine ecstasy and the power of love. Wolff then describes the governing principles necessary for karma and jñāna yoga while acknowledging that there are no such principles or simulations of attitude adequate as a discipline for the yoga of love. He gives us a description of his own Realization of the “Otherness” in which there is an inexpressible tenderness, beauty, joy, sweetness, and benevolence. He expresses the feeling that he who knows the yoga of love is content to accept the world as it is and to bring to it such blessings as it may be possible to bring to assist in its redemption. Wolff concludes by cautioning the aspirant to avoid the temptation to seek joy as an end-in-itself, such as through the use of drugs or through improper tantric practice. He asserts that true yoga is incompatible with self-seeking and he reminds us that the essential attitude in yoga is self-giving and self-abandonment.

Franklin Merrell-Wolff discusses the importance of tulku or avesa for the purposes of communication, life extension, and special incarnations. He goes on to relate the experience of an incarnation of a living Buddha witnessed by H.P. Blavatsky, and discusses the consequences that follow from this manifestation. He points out that such a manifestation implies that the premise of behavioristic psychology is false, for here we have a state of consciousness and knowledge not determined by external conditioning; and if the premise here is false, it implies a serious indictment of our educational processes. Wolff then reports his personal experience regarding a tulku line of communication between himself and the one known as the “Atlantean Sage.” He provides other examples of this form of communication quoting from H.P. Blavatsky and Henry Olcott; he concludes with the suggestion that the incarnation of Shankara is an example of a tulku combination of Shankara as the junior partner and the Buddha as the senior partner.

Franklin Merrell-Wolff continues this discourse on tulku by considering the theoretical basis whereby tulku may be rendered possible. He goes into an extended exposition of the seven principles or aggregates of which man is said to be composed according to Esoteric Buddhism. He then introduces a fourfold schema derived from the Taraka yoga, and additional material drawn from the manuscript titled “The Mystery of Buddha” as found in the third volume of The Secret Doctrine, to provide an explanation of how special tulku incarnations, such as that of Shankara, may be possible. Wolff proceeds by offering an account of the descent of the Manasaputra as an example of a form of tulku combination of racial and evolutionary importance. He then concludes by reporting certain experiences wherein his own consciousness was supplemented or superimposed by a larger consciousness, and by examining the consequences that follow from this “superimposition.”

Franklin Merrell-Wolff discusses the irrationality of the student revolt of the late 1960s and early 1970s. He argues that it should be understood as a massive social illness calling for psychological and spiritual attention.

Franklin Merrell-Wolff gives a strong condemnation of the behavior exhibited by the revolting students at the Democratic Convention in 1968. He attributes the negative influence exerted upon them to the work of Karl Marx and Sigmund Freud, and discusses the irrational nature of crowd psychology.

Franklin Merrell-Wolff describes the noble and dark sides of the student revolt and offers introductory remarks to clarify his strong condemnation of this movement.

Franklin Merrell-Wolff offers a distinction between the aristocratic and vulgar attitudes among men and suggests that the “aristocrat” develops a sense for nuance and subtle discernment that makes him more capable of realizing spiritual Consciousness.

Franklin Merrell-Wolff examines the principle of love by making a distinction between an orientation to Eros and an orientation to Logos. He portrays the meaning of love as a sympathy for the suffering of humanity that can express itself in two ways: first, as a desire to be like a bambino in the arms of God where one is released from his personal suffering; and second, as a motivation to become identical with the Divine whereby one may help to alleviate the suffering of humankind by picking up their portion of the load. He next reads a passage from Aurobindo's Savitri that describes the anguish and helplessness of love unsupported by wisdom and power that can only solace but cannot save. He questions the orientation of our young people today and encourages us to seek divine wisdom and power in addition to divine love.

Franklin Merrell-Wolff discusses the appropriate philosophic orientation necessary to understand and practice the yoga of knowledge. He describes the theory of illusion or maya presented by Shankara and then outlines the discipline that is needed for the successful practice of this yoga.

Franklin Merrell-Wolff continues to elaborate on the moral code of the Buddha that is necessary for the practice of the yoga of knowledge. He gives an extended exposition of Tantra yoga and issues a serious warning against practicing it without the personal supervision of a qualified teacher. He goes on to discuss the caste system, Jung’s description of psychological types, and cautions that the right method with wrong man leads to wrong results.

Franklin Merrell-Wolff offers a brief review of the path of the yoga of knowledge. He outlines the philosophical background for the self-analysis that breaks the false identification with all that is not the Self and opens the door to the Realization that “I am Atman.” He goes on to affirm that the renunciation of this nirvanic delight brings a still more comprehensive Realization, which he calls the “High Indifference.”

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Franklin Merrell-Wolff asserts that the law of change in nature tends towards degradation if left to its own natural tendency and he cautions against making changes in a direction that may not be viable. He outlines the conception of entropy and points out that it is while energy is descending toward the condition of maximum entropy that it can be used. He then raises the question of how the second law of thermodynamics might be relevant in assessing the ascension or degradation of races in the process of human evolution. Wolff goes on to state that the physicist’s conception of entropy violates the principle of equilibrium or balance and that it may only apply to the sangsaric phase of consciousness where energy would tend toward a minimum. He then suggests that this phase could be counterbalanced by a movement in an opposite sense within the nirvanic phase of consciousness where energy would tend toward a maximum. He concludes by suggesting that if energy from the nirvanic state could be introduced into the sangsaric universe, we would have the potential for development or progress from lower to higher levels and a new understanding of what is meant by evolution and redemption.

Franklin Merrell-Wolff gives his impression of the “longhairs.” He denounces their orientation to what he calls universal uglification and urges those young people oriented to peace and love to sever their connection with those who are not so oriented. He then condemns the evil and vicious tactics historically employed by Marxist regimes.

Franklin Merrell-Wolff discusses three main forms of socialism: the administrative, the idealistic, and the revolutionary. He argues that the real contrast in political systems is not between socialism and capitalism, but rather between the collectivity and the individual. He points out that by emphasizing the freedom of the individual, the good of the collectivity can best be attained.

Franklin Merrell-Wolff reads from Meditations on Savitri, which is a four-volume collection of illustrated excerpts from Sri Aurobindo’s epic poem, “Savitri.” These excerpts were selected by the Mother, who also directed the design of the illustrations that were painted by Huta. In this recording, Wolff reads from Cantos I, II, and III of Book One.

Franklin Merrell-Wolff reads from Meditations on Savitri, which is a four-volume collection of illustrated excerpts from Sri Aurobindo’s epic poem, “Savitri.” These excerpts were selected by the Mother, who also directed the design of the illustrations that were painted by Huta. In this recording, Wolff reads excerpts from Canto IV of Book One.

Franklin Merrell-Wolff reads from Meditations on Savitri, which is a four-volume collection of illustrated excerpts from Sri Aurobindo’s epic poem, “Savitri.” These excerpts were selected by the Mother, who also directed the design of the illustrations that were painted by Huta. In this recording, Wolff reads excerpts from Canto V of Book One.

Franklin Merrell-Wolff presents a critique of various pragmatic thinkers and their philosophic line of influence on the New Left. He suggests that the pragmatic orientation to action fits the political scene of the late 1960s and early 1970s.

Franklin Merrell-Wolff outlines his impression of Henri Bergson, whom he met while attending Harvard. He discusses the nature of the moral dilemma reached by both the Vitalistic and the Voluntaristic schools of philosophy. He provides an analysis of the theory of evolution held by Bergson and the Pragmatists in the light of evolutionary theories presented by the Theosophical movement and Sri Aurobindo. He then discusses the nature of mediate and immediate cognition, and the luminous roots of introceptual knowledge.

Franklin Merrell-Wolff continues to draw correlations between Pragmatism and the New Left. He outlines the distinction between thalamic and cortical behavior as presented in a quote from Arthur Koestler’s The Yogi and the Commissar, and insists that the rational principle did not evolve only to assist in the adaptation of a living organism to its environment, as the Pragmatists assert. He goes on to discuss the nature of “systematic” and “physiognomic” time as formulated in Spengler’s The Decline of the West. He then offers an analysis of Marcuse’s influence on the thought and behavior of the New Left and a critique of his misapplication of the triadic dialectic.

Franklin Merrell-Wolff continues his analysis of the Marcuse’s misuse of Hegel’s triadic dialectic and the influence Marx and Freud had on his thought. He discusses the eros principle, the power principle, and formulates the basis for motivation by the “Truth principle.” He then goes on to discuss Jung’s impression of Freud by considering a lengthy quote from Memories, Dreams, Reflections and suggests that this reveals the influence of Freud’s thought to be very largely dark and evil.

Franklin Merrell-Wolff concludes his discussion of Freud's “sexual theory” and its regressive interpretation of culture. He then suggests that the schema offered in Kundalini Yoga provides another way of interpreting the relationship between sexuality and culture that is not fraught with this denigrating implication. He concludes this series by maintaining that in dealing with the essentially irrational factors that characterize the thinking of the New Left, we cannot dispense with the need for “conversion.”

Franklin Merrell-Wolff discusses the meaning of death in the psychical sense within the context of the material presented in The Tibetan Book of the Dead. He outlines Aristotle’s conception of a psychosomatic unity and the Platonic conception of the soma being a habitation for the psyche. He goes on to present several testimonies of near-death experience including Jung’s lengthy description in Memories, Dreams, Reflections.

Franklin Merrell-Wolff continues his seminar on death with a discussion of the progress through the bardo. He describes the confrontation with the projections of the gods of benevolence and anger and the nature of the devachanic experience as presented in Theosophical literature. He goes on to offer an analysis of the waking and dreaming states and suggests that entering the bardo state may parallel the movement when we go to sleep. He then raises the question of what the appearance of mathematical thought may be when objectified in the bardo. He considers the implications of motor death preceding sensory death in connection with the dying process and the need to allow sufficient time for the sensory or cognitive death process to be completed. He raises the question of the possibility of natural death, the length of the human life cycle, and the most favorable circumstances for an ideal transition.

Franklin Merrell-Wolff discusses the nature of paradox. He offers a number of examples of paradoxical statements such as the modern physicist’s description of light as both a particle and a wave and the mathematician’s handling of Zeno’s Achilles and the Tortoise race. He then elaborates upon the Buddhist doctrine of anatman within the context of the logic of our universe of discourse and maintains that the Buddha has not given us a critique of reality, but a critique of cognition.

Franklin Merrell-Wolff continues his analysis of the meaning of paradox by contrasting the Buddhistic point of view outlined in the previous discourse with the Vedantic orientation outlined here. He then goes on to examine how these standpoints can be considered as paradoxical and that the ultimate meaning intended here is not simply a one-sided positivism or a one-sided substantialism, but rather a “positivistic-substantialism.” He then proceeds to consider a fourth form of the paradox growing out of the self-analysis of Shankara and concludes that the end of the yoga is the Realization of “knowledge that can never be known.”

Franklin Merrell-Wolff describes the nature of introceptual cognition and how this third function of consciousness differs from sense perception and conceptual cognition operating both alone and in combination with each other. He goes on to discuss the meaning of “illusion” when considered as the opposite of truth rather than the opposite of reality. He contends that while introceptual knowledge carries authority for him who has been so fortunate as to have had a Fundamental Realization, it by no means is authoritative for anyone who has not immediately imperienced the state for themselves.

Franklin Merrell-Wolff continues the quotation from William James’ The Variety of Religious Experience on the authority of mystical states; he notes that although such states have an authority for the mystic, non-mystics are under no obligation to accept this authority for themselves. He asserts that we cannot abandon discrimination when considering the meaning or value of mystical states; he then discusses the application of conceptual discrimination to the perceptual order, and notes that discrimination in the mystical order reveals that one level of knowledge is superseded by a still higher level of knowledge. He then opens a discussion of “universal illusionism” and “universal realism” by considering the three philosophic positions formulated by Buddha, Shankara, and Aurobindo. He suggests that we can achieve a reconciliation of these philosophical positions by examining the difference between the metaphysical notion of reality and the epistemological notion of truth.

Franklin Merrell-Wolff offers a rational reconciliation between “universal realism” and “universal illusionism” that is derived from his Realization that “reality is inversely proportional to appearance.” He elaborates the philosophic statement of illusionism presented by Sri Aurobindo, but maintains that illusionism is not the final word. To explicate the inverse relationship between appearance and reality, he employs the mathematical conceptions of the continuum and of limits. He also suggests that the ideas of the “nuclear sun” and the “Dharmakaya” lead to a profound understanding of “Sangsara” and “Nirvana” when used as limiting conceptions in the “Sangsara-Nirvana continuum.”

Franklin Merrell-Wolff continues his analysis of universal illusionism and universal realism and offers a theory of creation that is compatible with a theory of maya. He goes on to discuss the importance of logic in understanding the nature of being and in the practice of the yoga of knowledge. He then presents a critique of Aurobindo’s pejorative attitude toward logic and suggests that Aurobindo would be more accurate to substitute the terms ‘sophism’ and ‘paralogism’ in his evaluation of logic. Shifting subjects, he presents a picture of the political mind by commenting on a lengthy quote from Raymond Moley’s book, 27 Masters of Politics. He then offers a description of what is meant by deductive logic, inductive logic, and epistemological logic.

Franklin Merrell-Wolff offers his understanding of the real office of logic both as the master form of conceptuality, particularly in mathematics, and in the principle of law and equilibrium. He asserts that logic is not subjective, as Aurobindo implies, but highly objective and universal. He then goes on to discuss passages in which Aurobindo presents a more positive picture of the role of logic and reason, one that conforms more to his own view of the subject. He affirms that his own Realizations conferred a sense of an underlying orderliness and reasonableness abiding within the ultimate Consciousness. He comments on the nature of the logic of the infinite and provides an example of how the mathematics of the transfinite may aid in the understanding of the Realization of Brahman. He concludes that pure mathematics may lead to a Realization of pure metaphysics, and, therefore is a possible way of yoga.

Franklin Merrell-Wolff points out that the truth of the fundamental assumptions upon which we base our logical processes is not within the province of logical analysis, but is based upon material given immediately through sense perception or introceptual cognition. He asserts that when conceptual transcriptions from an introceptual source seem to be incompatible, they may be reconciled by ascension to a higher level of Realization. He goes on to discuss Aurobindo’s notion of a “Supreme Person” in The Life Divine and the non-theistic position of Buddhism affirmed in the The Mahatma Letters. He elaborates upon these two philosophical standpoints by contrasting the positivistic point of view expressed in Buddhism with the substantialistic position put forth by Aurobindo. He then quotes Jung regarding the difficulty imagining a consciousness without a center and suggests that one accept simply postulate the possibility of such a consciousness and see what consequences follow.

Franklin Merrell-Wolff continues his discussion of whether the Ultimate is a “being,” as Aurobindo has stated, or a “principle,” as maintained by the Buddhists. He comments on a quotation from the Bhagavad Gita and notes that Aurobindo holds a position that is a combination of pantheism and transcendentalism. He then offers an interpretation of the Bhagavad Gita that does not regard Krishna as a person at the root of all that is, but rather as a principle at the root of all that is. He goes on to point out the psychological similarity between Aurobindo’s pantheistic transcendentalism and theism, and expresses his lack of sympathy toward a view of the Transcendent that implies something essentially arbitrary at the root of all. He then comments on the Buddhistic approach to a principle as the root of all, which he considers the more adult attitude, and concludes that there can be a principle that is also a Person, but that this personality should be viewed as the crowning effect of the evolution rather than as the root of all that is.

Franklin Merrell-Wolff examines the nature of consciousness and provides an explanation of his use of the term ‘consciousness’. He makes a distinction between consciousness as a relationship between a knower and a known versus Consciousness as the self-existent container of all subjects to and objects of consciousness. He suggests that this distinction might be better understood if we consider consciousness not as a completely definable conception, but rather as an indefinable or partially definable notion, the meaning of which can only be pointed to or evoked. He then describes a process whereby self-existent Consciousness may be known. He goes on to consider the Buddhistic conceptions of Sangsara, Nirvana, and Paranirvana as corresponding to the object of consciousness, the subject to consciousness, and the Pure Consciousness itself—Svabhavat. He concludes by suggesting a similar correspondence with the physicist’s conception of the state of positive and negative matter as Sangsara, its cancellation in a state of radiation as Nirvana, and the energy-momentum that remains invariant as Paranirvana.

Franklin Merrell-Wolff begins a discussion on the subject of the Tri-Kaya by suggesting a correlation of the three vestures of a Buddha, namely, the Nirmanakaya, the Sambhogakaya, and the Dharmakaya with the three fields of action known as Sangsara, Nirvana, and Paranirvana. He goes on to describe the nature and function of the Nirmanakaya; and he concludes by reading a selection from The Voice of the Silence outlining the possibilities and responsibilities of the two paths known as the Dhyana and the Arya path in which the Great Renunciation of Nirvana is formulated.

Franklin Merrell-Wolff continues his discourse on the Tri-Kaya by comparing the point of view put forth in The Voice of the Silence with that found in The Tibetan Book of the Dead. He reviews the schematic statement of the after-death opportunities to accept the Clear Light presented in The Tibetan Book of the Dead and submits that this presentation, which urges one to accept the Dharmakaya out of love and compassion for all creatures, appears to be a radical contradiction of the statement in The Voice of the Silence, which urges the aspirant to renounce the Dharmakaya out of love and compassion for all creatures. He then proposes a resolution of this apparent contradiction by suggesting the possibility of attaining a consciousness in which one is Dharmakaya, Sambhogakaya, and Nirmanakaya at the same time. He continues his analysis of the Tibetan text by calling attention to its use of the terms ‘rig-pa’ and ‘shes-rig’ and by reviewing his own use of the three forms of cognition, namely, perception, conception, and introception. He notes that introceptual cognition would correspond to the conception of rig-pa, and shes-rig, or consciousness of phenomena, would correspond to both perceptual cognition and conceptual cognition. He concludes by offering a clarification of the nature of the Dharmakaya.

Franklin Merrell-Wolff continues his discourse on the Tri-Kaya by reviewing the two approaches to the understanding of the Tri-Kaya presented in The Voice of the Silence and The Tibetan Book of the Dead. He suggests that the apparent incompatibilities may be due to one sutra being oriented to an advanced yogin who is able to reach the vestibule of Nirvana during their lifetime, while the other to all creatures who at the moment of death are not only given an opportunity to attain the Dharmakaya, but to realize the Tri-Kaya. Wolff then outlines the difficulties encountered by the aspirant in accepting the Clear Light of Pure Consciousness offered at the moment of death and concludes by affirming that if the attitude of love and compassion has been established in the consciousness of the pilgrim, it can be done.

Franklin Merrell-Wolff continues his discourse on the Tri-Kaya by reviewing the two approaches to the understanding of the Tri-Kaya presented in The Voice of the Silence and The Tibetan Book of the Dead. He suggests that the apparent incompatibilities may be due to one sutra being oriented to an advanced yogin who is able to reach the vestibule of Nirvana during their lifetime, while the other to all creatures who at the moment of death are not only given an opportunity to attain the Dharmakaya, but to realize the Tri-Kaya. Wolff then outlines the difficulties encountered by the aspirant in accepting the Clear Light of Pure Consciousness offered at the moment of death and concludes by affirming that if the attitude of love and compassion has been established in the consciousness of the pilgrim, it can be done.

Franklin Merrell-Wolff considers the question of proof regarding the actuality of mystical states. He acknowledges that formal proof is not possible; however, he suggests that a statistical analysis of mystical reports reveals that these states probably do exist. He illustrates the value of this statistical presumption by reference to Aurobindo’s description of the direct action of the sense-mind and to the difficulty in communicating the experience of color to an individual who was born blind. He encourages us to act with courage and daring not only in connection with the awaking and use of the unusual functions of the direct action of the sense-mind, but in dedicating our lives to the yogic search for Enlightenment.

Franklin Merrell-Wolff continues his discourse on the Tri-Kaya by reconsidering certain implications that follow from statements made in the previous discourses. He reviews the status of the Nirmanakaya as found in four volumes: The Secret Doctrine, The Voice of the Silence, The Tibetan Book of the Dead, and Tibetan Yoga and Secret Doctrines. He then addresses the problem growing out of a statement in The Tibetan Book of the Dead regarding the union of the inseparable states of consciousness rig-pa and shes-rig; he suggests that it might be understood by considering the notion of rendering that which is conscious in one sense as also conscious in another sense, and he submits that this distinction reveals the meaning of our whole evolution.

Franklin Merrell-Wolff reflects upon the interpretation of Buddhism as leading to simple annihilation. He explores the meaning of the ‘self’, and acknowledges that from the standpoint of our relative consciousness, Buddhism denies the existence of the subject to consciousness and the object of consciousness; but, he maintains that Buddhism does not deny the existence of Pure Consciousness itself from which all selves and gods are derived. He goes on to assert that with the Realization of Nirvana only a former kind of consciousness has been blown out or annihilated and that all subjectivity and objectivity remains potential within the nirvanic Consciousness. He considers the implications that this has for the office of the Great Renunciation in the sense of both the redemption of humanity and of serving the ends of the evolution. Wolff then examines two statements from Buddhist sources, not seeking to prove that one position is false while the other is true, but to find a way in which the two statements can be reconciled. Wolff suggests that the notion of matter as conceived by Koot Hoomi in The Mahatma Letters and the notion of the “One Mind” as given by Padma Sambhava in the Tibetan Book of the Great Liberation can be resolved by introducing the notion of “Consciousness-Substance,” and he proposes that the approach to its Realization can be made from either side.

Franklin Merrell-Wolff begins a commentary on the generation and significance of his mandala. He describes the circumstances which led to its development, but then proceeds to introduce an extended parenthetical discussion on the meaning of Space as Pure Consciousness that pre-exists all objects and all selves.

Franklin Merrell-Wolff begins a twelve-part series on the subject of his philosophy. He examines various motivations for formulating a philosophy and expresses his desire to formulate a statement that is meaningful not only to himself but available to others who might find it valuable. He explores the epistemological and psychological criticisms, along with the contributions of modern Western mathematical thought, that have shaped the substance and method of his philosophical formulation. He also discusses the importance of the meeting of East and West and outlines efforts by both Western and Eastern thinkers to establish a cross-understanding. He then produces a brief review of what is implied in the historic development of Western philosophic thought from Thales’ challenging the myth and tradition of his culture through Kant’s reconciliation of the rationalistic and empiric schools of philosophy to his own formulation of Introceptualism.

Franklin Merrell-Wolff continues this series by returning to the subject of the early Greeks and to certain consequences of the Kantian contribution. He credits the pre-Socratics with having formulated the problems known as the “One and the Many” and the “Permanent and the Impermanent.” He goes on to consider the contributions of Pythagoras that are of perennial importance; namely, the mathematical principle of proof and the discovery of the irrationals. Wolff proceeds to outline Kant’s transcendental aesthetic and the categories of the understanding, to review the importance of non-Euclidean geometry upon the thinking of Einstein, and to point out that pure thought is valid for experience because our thought and experience are predetermined by our forms of cognition. He then raises the question as to the universal validity of the Kantian forms and suggests that this critique may provide a new interpretation of evolution and of the nature of universal illusionism.

Franklin Merrell-Wolff offers a critique of the negative formulation of metaphysical questions given by Nagarjuna in the Buddhist sutras. He suggests that what Nagarjuna is negating is not the possibility of knowing transcendent consciousness, but rather that such a knowing and such a reality is not contained within the conceptual order of our universe of discourse and must be known by awakening a function of consciousness other than sense perception and conceptual cognition. He goes on to clarify Nagarjuna’s position by quoting from Lama Anagarika Govinda’s work entitled The Psychological Attitude of Early Buddhistic Philosophy and expands upon this by reference to the development of transfinite numbers by Dedekind and Cantor. Wolff then takes up the question of the meaning of space when conceived as the Root of all that is by considering fundamental statements from The Secret Doctrine regarding the symbols of “absolute Abstract Space, representing bare subjectivity,” and “absolute Abstract Motion representing Unconditioned Consciousness.” He makes a distinction between the seeming voidness and objectivity of a “perceptual space” that is affected by the presence or absence of objects within it, and the substantiality and subjectivity of Unconditioned Consciousness as the “Universal Container” that is unaffected by the presence or absence of objects within it, but which can be known in a state of Realization.

Franklin Merrell-Wolff continues his discussion of space as a symbol or representation of the Ultimate. He offers commentaries on quotations regarding the meaning of ‘space’ from The Secret Doctrine by examining references to Cosmic Ideation, Cosmic Substance, and Fohat. He asserts that these facets of the Root Consciousness offer three potential approaches to the Root; namely, through: (1) an orientation to a Universal Consciousness; (2) an orientation to the principle of Substance; and (3) an orientation to the principle of Dynamism. Wolff suggests that three practical consequences grow out of this threefold unity and the notion that thoughts are the producers of things: (1) a new interpretation of the meaning of ‘projection’ as a modern psychological term; (2) a theory of magic; and (3) a statement of the reasons why control of thought becomes very important.

Franklin Merrell-Wolff continues this series by returning to the image of a cognizing entity within a shell or capsule that encloses his consciousness and predetermines his experience and thought. In this illustration, metaphysical knowledge would be possible by the fabrication of a door so that the cognizing entity could penetrate into the zone beyond the capsule, unconditioned by the forms of perceptual consciousness and the categories of the understanding. Such a door would correspond to a third function of cognition—that which Wolff calls “introception.” Wolff continues this discourse on 14 February 1972 by addressing a question concerning the meaning of the conception of “Universal Consciousness” brought up in the recording titled “On Space,” part 2 recorded on 8 November 1971. He begins by offering an analysis of Northrop’s thesis presented in The Meeting of East and West that, in general, Eastern man is oriented to what he has called the “aesthetic continuum,” while Western man is oriented to the “theoretic continuum.” Wolff then proceeds by discussing Northrop’s conceptions of the “determinate aesthetic continuum” and the “indeterminate aesthetic continuum,” and suggests that the indeterminate aesthetic continuum might be what is meant by “Universal Consciousness.” He does, however, maintain that the essence of his own yogic contribution to finding a Western Way lies in the possibility of realizing what he describes as the “indeterminate theoretic continuum” analogous to Northrop’s conception of the indeterminate aesthetic continuum, and he considers Western culture’s orientation to mathematics to be the primary component in this yoga. He goes on to elaborate on the three approaches to resolving the wrongness in the world represented by Buddha, Shankara, and Christ. He suggests that the Buddha’s psychological emphasis upon suffering is more concerned with the aesthetic component while Shankara’s concern with ignorance is more related to the theoretic component. He concludes by presenting the Christian formulation of the problem of wrongness in the world as due to the action of a perverse will and suggests that the student should choose a path most suited to his personal psychology.

Franklin Merrell-Wolff continues this series by stating that his reason for basing his philosophic statement upon a third form of cognition, which he calls “introception,” is that the epistemological basis of his series of five Realizations cannot be established upon the functions of sense perception and conceptual cognition alone. He proceeds to go through the process of self-analysis consistent with the philosophy of Shankara that led to his first realization that “I am Atman,” and makes a distinction between the meaning of ‘convincement’ and ‘conviction’. He goes on to cite Aurobindo’s statement that Realizations are valid within the zone they cover and that correction to an earlier conviction can only be achieved by reference to a subsequent more comprehensive Realization. He then elaborates upon Aurobindo’s distinction between mental realizations and transcendental realizations. Wolff continues his description of the series of realizations by relating the significance of Maharishee’s thought that led to his second mental realization, “I am Nirvana.” He presents a mathematical analogy to demonstrate how it is possible to identify a microcosmic subject to consciousness with a macrocosmic state of consciousness. He concludes by referring to the mathematics of the infinite as a logical paradigm to resolve the paradox that the seeker cannot “attain” Nirvana, but rather, must become conscious of an eternal fact.

Franklin Merrell-Wolff continues this series by reviewing the material presented in part 4 and proceeding to a consideration of the third of his five realizations; namely, “substantiality is inversely proportional to ponderability.” He formulates this realization in mathematical terms as PS = 1, which is the equation of an equilateral hyperbola. He goes on to describe the generation of the mandala suggested by the mathematical treatment of this realization and considers the significance of the mandala as viewed by Dr. Carl G. Jung and in terms of the religious symbolism of the Great Pyramid of Giza. He points out that while the circle symbolizes an orientation of consciousness toward a center, the hyperbola represents an orientation of consciousness toward space, which he regards as foreshadowing a shift from the Vedantic notion of the Self as the ultimate Realization to the Buddhistic notion of Anatma and Nastikata. He elaborates upon the evolution of our conception of number and suggests that the square circumscribing the circle represents an evolution in our conceptuality that has reached the point where it can now comprehend the meaning of the circle. Wolff concludes this discourse on his third mental realization by providing a brief review of the trigonometric function associated with the circle known as the sine curve and contrasts the endless periodicity implied by the sine curve with the orientation to infinity represented by the hyperbola.

Franklin Merrell-Wolff continues this series by suggesting that the union of the East and West is best considered as the union of that which is most ancient and original from the cultures oriented to the aesthetic component with that which is latest to develop in the cultures oriented to the theoretic component. He proceeds to a consideration of the fourth of his series of five realizations. He begins by making a distinction between a systematic method for the awakening of transcendental Consciousness and the spontaneous awakening as the result of thought oriented in a transcendental direction. He acknowledges that although he experimented with certain tantric techniques, he nonetheless attained no positive results from them. He does, however, state that he gave substantial attention to Theosophical literature, which helped to produce a favorable condition with respect to the awakening process. He comments upon his coming into contact with one whom he recognized as a Sage by whom he was brought into a deeper valuation of Sri Shankaracharya. Wolff states that he sympathizes completely with Shankara’s method of self-analysis and that insofar as method is concerned in his own case, the heart of it lay in self-analysis and philosophic thought. He then raises the question as to whether or not his Kantian understanding of Shankara’s thought as presented by Paul Deussen is the same as what Shankara himself meant. He concludes by commenting upon his experience of sleepiness and his experience of working underground earlier in the year prior to his fourth Realization. (This audio recording appears to be incomplete.)

Franklin Merrell-Wolff continues this series by asserting that Realization, for the one who has it, is an authoritative third source of knowledge and that this knowledge forms the epistemic basis of his philosophic formulation. He maintains that Realizations, in the zones that they cover, do not invalidate scientific research in any field, but that they may delimit the value attaching to the conclusions drawn from such scientific research. He acknowledges that there are students of mystical states of consciousness who have granted their factuality but have denied their validity as a source of knowledge; however, based on his own imperiences, Wolff insists upon their cognitive value. He then offers a description of his imperience of the fourth Realization and the consequences that are precipitated into the relative consciousness from this transcendental state of Consciousness.

Franklin Merrell-Wolff continues this series by elaborating upon the fourth of the five realizations that form the epistemic basis of this philosophy. He reiterates that the one essential principle of conscious method in his seeking a Realization was the use of self-analysis for the identification of that which “I” really am. He goes on to describe our relative consciousness as having a vector flow outwardly toward apparent objects, and he affirms that the Self can be realized by reversing that vector flow so that it turns toward its Source without projecting an object in consciousness, no matter how subtle. He then raises the question of a possible locked-in state of trance that he avoided by maintaining a relative state of consciousness on the sidelines that witnessed and recorded the imperiences of the “escalator self.” Wolff proceeds with an extended study of the state and of certain processes characteristic of the fourth Realization. He discusses the inner delight, the nature of the subjective consciousness, and the question of the aesthetic versus theoretic continuum; he also emphasizes the importance of the Kwan-Yin vow, reports the action of a “levitational” force, and comments on the value of the “butterfly valve.”

Franklin Merrell-Wolff continues this series by reviewing the evolution of Buddhist thought as presented in the work entitled Buddhist Logic by Stcherbatsky. He addresses the question of what is essential to a point of view or attitude that may be classified as “Buddhistic,” noting that some radical differences are tolerated. Wolff continues his exposition of Buddhist Logic by reading a section from the text in the chapter titled “Ultimate Reality.” He compares the radical sensationalism of the Buddhist orientation presented here to the Western schools of Empiricism and Pragmatism, and examines the use of language in terms of logical universals versus pointers to a reality beyond the conceptual order. He discusses the possibility of isolating the point-instant of sensation and elaborates upon a parallel conception to this aesthetic orientation found in the theoretic orientation to differential calculus. He concludes by insisting that whereas raw sensation may be the ultimate reality for those oriented to the aesthetic component, self-consistency is the ultimate for those oriented to the theoretic component; moreover, he notes that the theoretic commands power over the aesthetic component, and therefore is at least as real as the purely sensational.

Franklin Merrell-Wolff continues this series by reviewing his critique of Buddhist Logic presented in the preceding audio recording. He stresses the point that in his own Realizations the answers to the theoretical questions of meaning and significance rate higher than the enjoyment of supreme delight associated with the aesthetic component. He suggests that both the aesthetic component and the theoretic component are derived from a third form of cognition that he calls “introception.” Wolff then addresses the problem of the relationship between sensuous perception and conceptual cognition. He discusses an objection to the parthenogenetic birth of conceptions from perceptions and offers the conception of a catalytic agent to explain how an effect may appear to be dissimilar to its cause. Next he introduces the notion of “intelligible intuition” presented in the text as a means to effect the crossing from pure sensuous perception to conceptual cognition. He considers this intelligible intuition to be a third form of cognition that that has the same meaning as the term ‘Realization’, and suggests that we use the term ‘introception’ rather than ‘intelligible intuition’ and ‘imperience’ rather than ‘experience’ to distinguish this third form of cognition from both sense perception and conceptual cognition. Wolff discusses the manner in which these forms of cognition are interrelated, and suggests that these relations reveal that a return to Root Consciousness may be attained by more than one route. He considers a return through the theoretic component as the crown of Buddhahood and an acceptance of the adventure of thought to be a higher possibility than returning from the perceptual domain. He then suggests that a distinction between the aesthetic and theoretic components may be made by contrasting the East’s metaphysical orientation to reality with the West’s epistemological orientation to truth. He concludes by questioning whether the dictum that “all is subject to eternal change” also applies to that dictum itself, so that it too would be subject to decay and change.

Franklin Merrell-Wolff continues this series by proceeding with his critique of the philosophic position presented in the Buddhist Logic by Stcherbatsky. He points out that this position stands in the strongest possible contrast to his own philosophy and raises a question concerning the minimum requirement necessary for a philosophic statement to be regarded as “Buddhist.” He goes on to discuss the doctrines of karma, reincarnation, and anatman. Wolff affirms that it is fundamental in his philosophy that the subject to consciousness transcends the object of consciousness, but notes that it too vanishes from the scene with the ultimate dissolution of the object; otherwise, however, it is recognized as more persistent than the object. He then returns to his elucidation of his fourth and fifth Realizations. He comments on the “butterfly valve,” on the experience of “psycho-physical heat,” and on the experience of “induction,” suggesting that they produce effects that may be experienced, and thus provide strong evidence of the actuality of Realization. He concludes by delineating the features of his fifth Realization, such as the power, delight, and satisfaction that culminated in what he calls the state of “High Indifference,” the recognition of the equipollency of Nirvana and Sangsara, and the acceptance of doctrine of anatman.

Franklin Merrell-Wolff concludes this series by offering an interlude concerning the conditions that are favorable for this type of composition. He describes this type of production as a joint effort between the intellectual mind and an inciting charge from a different level that activates the resources of the intellectual mind to produce material that is not in its organization and development governed by intellectual thinking alone. He concludes by reading and commenting upon a few aphorisms that resulted from his fifth Realization, which he notes are examples of this type of production.

Franklin Merrell-Wolff responds to a letter from a student who raises questions concerning ontological conceptions found in the Theosophical literature and in the work of Sri Aurobindo. Wolff discusses the meaning of Sri Aurobindo’s conception of Absolute Transcendence and compares it to the Theosophical conception of the Rootless Root, which remains unaffected by the presence or the absence of a universe or of an involution and evolution. He goes on to define subject-object consciousness as a vector line connecting a knower and a known; non-phenomenal consciousness, on the hand, is conceived of as a container akin to an n-dimensional space. Wolff affirms that the turning of our awareness away from the vector-line orientation toward the spatial orientation is the very crux of the yogic problem. He then goes on to compare the concepts of substance, consciousness, and dynamism with what Sri Aurobindo designates as “Sachchidananda,” and he examines the notions of theism, pantheism, and panentheism. Wolff concludes by concurring with the writer that perhaps the conception of “Fohat” found in The Secret Doctrine fulfills the same office as that attributed to “Supermind” in the Aurobindian philosophy.

Franklin Merrell-Wolff continues his response to the letter from a student on the subject of determinism and freedom. He acknowledges that there is an inner and external determinism on the pragmatic or empiric level and formulates the issue as being between an absolute conditioning in one case and a relative conditioning that permits real choice in the other. Wolff develops three lines of argument bearing upon this issue: the psychological argument, the scientific argument, and the dialectical or ontological argument. He makes the case for the psychological immediacy of seeming freedom by examining our immediate awareness of an external world and of other human beings. He goes on to outline the scientific basis for the theory of determinism and argues that this basis in undercut by our modern notion of physical law as statistical rather than causal. He concludes by presenting a dialectical argument for resolving the problem of freedom versus determinism based upon implications derived from the dualistic character of our empirical consciousness.

Franklin Merrell-Wolff comments upon the iti-iti and neti-neti approaches to yoga and commends Dr. Joan Price for producing an abstract of Sri Aurobindo’s philosophy.

Franklin Merrell-Wolff reflects on the value of his fourth Realization. He discusses the nature of its ineffability and how the use of “pointer” versus “container” concepts can focus attention on and arouse the Realization of a transcendent or introceptual meaning in which thoughts think themselves without words, concepts, or images. He then offers the concept of the nuclear sun as a metaphor for this “transcriptive” thought process.

Franklin Merrell-Wolff suggests that “neutral reservation of judgment” is a better attitude to take with respect to that which we do not yet have certainty than the attitude of “over-credulity” or “over-skepticism.” He goes on to emphasize that progress toward Fundamental Realization is the most important thing to be attained not only for oneself, but also for the redemption of a suffering humanity and the transformation of the whole of Sangsara itself. He stresses the importance of faith and confidence in seeking to realize a state of Consciousness that may be known by identity but cannot be proven conceptually, and he calls upon men and women of courage and daring to enter the yogic path. Wolff then describes the proper attitude that a sadhaka must have toward his guru and relates Sri Aurobindo’s experience in selecting his guru.

Franklin Merrell-Wolff recounts a lengthy description of an after-death experience that he meant to include in the audio recording “Seminar on the Problem of Death.” He then proceeds to offer a discussion of certainty and dogma in science and religion and maintains that since there is no certainty deriving from our conceptual understanding in either science or religion, the best we can do is to dare upon probable truth when approaching the mystery of the dying process.

Franklin Merrell-Wolff responds to a letter from a student who poses a series of questions concerning the aesthetic versus the theoretic approaches to yoga presented in Northrop’s The Meeting of East and West. He begins by contrasting three approaches to the thought process: apologetic, logical, and postulational. He then suggests that the distinction between the aesthetic and theoretic orientation may be based more on racial factors than on geographic location. He goes on to point out that Buddhism is not a fixed dogma and raises the question as to what new growth might come into the Buddhist current from modern Western thought. Wolff continues by addressing a portion of the letter that describes Indian metaphysics as orientated neither to the aesthetic continuum nor the theoretic continuum, but rather to the introceptual order of cognition. He submits that while Sri Aurobindo made a significant contribution toward the meeting of the East and the West, he did not adequately understand the development of pure mathematics, which is the true genius of the West. He proceeds by discussing the intermediate zones of consciousness not realized during his own Mystical Awakening and to differentiate between the orientation to nirvanic withdrawal and to transforming the development within the evolution. He concludes by describing his fifth Realization as occupying a position midway between that of Buddhism and the Vedanta.

Franklin Merrell-Wolff continues his response to the letter from a student by presenting an account of the descent of the Manasaputra as put forth in The Secret Doctrine that may offer an explanation for the disjunction between sense perception and conceptual cognition. He goes on to outline Aurobindo’s philosophic standpoint as being an integration of the Vedantic and Tantric points of view rather than an integration of the Vedantic and the Buddhistic formulations. He then addresses a portion of the letter dealing with Aurobindo’s conception of the Divine Person and the Buddhist notion of the One Mind or Suchness. Wolff concludes by offering a critique of the dialectical relationship between sense perception and conceptual cognition in light of the analysis by the Buddhist logicians Dignaga and Dharmakirti that bears upon the “unutterable” relationship between the Vedanta and Buddhism.

Franklin Merrell-Wolff reviews the occasion that led to his search for Realization and the formulation of his philosophy. He discusses the importance of the epistemological analysis of a third function of cognition in addition to sense perception and conceptual cognition, and notes that it is this function that makes metaphysical knowledge possible. He calls this third function “introception” and the immediate content realized through it as gained by “knowledge through identity.” He goes on to make a distinction between the immediate content experienced through sense perception and the immediate content “imperienced” through introception. He concludes with a brief presentation of the three fundamental principles of his philosophy.

Franklin Merrell-Wolff describes an experience of desolation, confusion, and panic that ultimately induced a state in which he sensed as an extraneous will working to produce a complete mental disintegration, loss of memory, and inability to organize his own thought and empirical identity. He begins by giving some background material and the circumstances that led up to a condition of “psychical” fatigue, which he distinguishes from physical and mental fatigue, and notes that this may have left him vulnerable to this terrifying experience. He concludes by giving an account of the inactivation of the “butterfly valve” during this event and reports that the condition was finally broken with help from another person who was aware of the attack.

Franklin Merrell-Wolff composes the preface to the second edition of Pathways Through to Space. He submits that traditional forms of religion have failed to resolve the wrongness in the world and emphasizes the need to attain the perspective and resources that come from Fundamental Realization to effect the redemption of all creatures.

Franklin Merrell-Wolff raises questions about the contract with Julian Press to republish Pathways Through to Space.

Franklin Merrell-Wolff outlines some logical, epistemological, and psychological questions concerning our thought processes and the nature of reality. He ponders the role of logic, the nature of truth, and the advantages and disadvantages associated with the visual, auditory, and motor-verbal types.

Franklin Merrell-Wolff discusses a “commission” he received to formulate a new approach to solving our critical world problems. He states that the threat of serious disaster is so great that there is not enough time to effect change by “transformation,” but that a different method has to be employed; namely, one that could be called “transubstantiation.” He goes on to offer a definition of these terms and an explanation of how they apply to the world’s difficult problems. He outlines the threats posed by the atomic bomb, ecological imbalance, population explosion, and the exhaustion of our energy resources, and suggests that without an intervention from beyond the resources of our unillumined political and scientific minds, disaster for this humanity is imminent. He then gives an account of the moral decay and the open advocacy of indulgence in various forms of lust afflicting our society, proclaiming this to be a far greater problem for humanity than the merely physical disasters outlined above. Wolff affirms that there are powers beyond our human evolution, yet products of our evolution, which may observe and intervene in the evolution of this humanity. He cautions against the attitudes of blind belief (and non-belief), stressing the fundamental importance of seeking to know in terms of an authentic knowledge. Wolff proceeds by stating that there is an imminent inpouring of substance into our world-field that will lead to changes in human consciousness and attitudes. He acknowledges that such a statement presents a problem of credibility and a philosophic view that is not easy for our science-oriented Western consciousness to accept. He therefore begins an analysis of the nature of our science and the possibility of reconciling it with another way of viewing the whole of this world, this universe, and the system of our consciousness.

Franklin Merrell-Wolff continues his analysis of the nature of our scientific enterprise and the possibility of reconciling it with another way of viewing the whole of this world, this universe, and the system of our consciousness. He begins by outlining the development of a worldview that starts with early Greek philosophy rooted in the animistic sense of everything being alive, through the emergence of the “idea” with Thales, the development of the mathematical concept by Archimedes, and the aesthetic component of observation contributed by Galileo. He contrasts this worldview with the animistic view that remains highly developed in East Indian thought, and suggests that this difference makes it difficult for us to understand how a substance may be brought into the world by entities capable of changing the forms of our consciousness and our attitudes. Next, Wolff notes two aspects of scientific methodology; namely, the principle of abstraction and the assumption that there are only two organs of knowledge—sense perception and conceptual cognition. He considers the divorce of this methodology from our sense of religious feeling, our moral sense, and our sense of beauty to be a flaw that may render the knowledge achieved by it a curse rather than a blessing. In regard to the principle that our cognition is limited to sense impression and conceptuality, Wolff asserts that knowledge based solely on these two modes of cognition alone is incomplete and essentially a maya or illusion. Next, he addresses the question of the nature of the world about us and its relation to conceptual cognition; toward this end, he examines theses developed by the Buddhist logicians Dignaga and Dharmakirti. Wolff makes a case for viewing the conceptual process as, in part, essentially creative, and he suggests that powerful thinkers legislate, rather than discover, the possible forms of our experience. Wolff then contends that since the idea and the thing are of the same “Suchness,” it is possible to manipulate the idea through the apparent thing, and vice versa. He concludes by pointing out that from this point of view it is also possible to understand how an impingement of energy-substance from without our world-field upon that world-field can produce a change in the attitudes and procedures of the consciousness of this humanity.

Franklin Merrell-Wolff objects to the suggestion by Mr. Ceppos to change the title of his work, “The Philosophy of Consciousness Without an Object” to “Consciousness Without an Object.” Wolff notes that this volume was written primarily for the philosophical community, and in particular, it was his intention to argue that there is a third organ of cognition that is a source of metaphysical knowledge.

Franklin Merrell-Wolff gives instructions to guard against a misinterpretation of his philosophy, especially any interpretation which may be used to form the basis of a dogmatic religion. He stresses the point that no one is required to believe anything that he has ever affirmed just because he has affirmed it. He goes on to discuss the three fundamental principles of the philosophy which grew out of his series of five realizations.

Franklin Merrell-Wolff reflects upon his imperience of 1936 as it bears upon the total constitution of man. He elaborates upon a threefold designation of this constitution into that which he calls the “child,” the “intellectual man,” and the “real being.” Wolff provides autobiographical material as a means of clarifying these designations and gives a report of two sleeping experiences involving a confrontation with the aspect of the dark side known as “Mephisto.” He offers an interpretation of these dreams from a Jungian perspective and discusses the relevance of the pleasure and power motives within his personal psychology and yogic experience. Wolff goes on to discuss the moral sense as it relates to the child, the intellectual man, and the real being. He then outlines a correlation between the three functions of consciousness, namely, sense perception, conceptual cognition, and introceptual cognition with the child, the intellectual man, and the real being and gives an account of the manner in which conceptual cognition functions when dealing with the inpouring of energy from the introceptual consciousness. Wolff concludes by recounting his experience with an asuric attack in which the threefold division was also clearly evident.

Franklin Merrell-Wolff stresses the importance of the action of the will, in addition to knowledge and love, in following the yogic path. He points out that although this aspect has not been usually emphasized in his work, it is an essential factor in the sadhana that helps to keep one from getting overloaded with scholarship and hung up with the process of ideation. Wolff goes on to assert that it is of prime importance to regard the sadhaka as a responsible, moral agent. He maintains that nothing is more important than the moral factor in the yoga and that the use of tantric practices is not of central importance. He insists that the power of the will is crucial in making the nirvanic breakthrough and that the sadhaka should not be soft and self-indulgent, but, rather, that it is his obligation to exercise will power on the yogic path.

Franklin Merrell-Wolff begins this series of discourses by restating and elucidating the first fundamental principle of the introceptive philosophy. He affirms that at the highest point of his fifth Realization both the object of consciousness and the subject to consciousness vanished in the essential Pure Consciousness. He considers Pure Consciousness in its microcosmic aspect to be realized by self-analysis, and then goes on to elaborate upon the macrocosmic aspect inherent in this first fundamental by examining the parallel Buddhist conceptions of Sangsara, Nirvana, and Paranirvana. Wolff then offers a reconciliation of universal illusionism as put forth by Buddha and Shankara and universal realism as put forth by Sri Aurobindo. He describes the psychological relativity with respect to the sense of unreality experienced when shifting one’s base of reference from the subject-object field of cognition to the transcendent state of consciousness and back again, and he suggests that a resolution of this problem may be found by considering illusion to be the opposite of truth rather than the opposite of reality.

Franklin Merrell-Wolff continues this series by summarizing the topics covered in the previous recording and by offering an explanation of the two principles that govern his written and oral production; namely, logical development and stream of consciousness. He submits that it is within the stream of consciousness that the principle of intuition may function and that some of his most profound material is thereby formulated. Wolff stresses the importance of judgment and introduces the concept of “transhumanism” as representing a goal attainable through conceptual means that is not attainable through the resources of the sensuous nature. He goes on to discuss the element of ineffability in yogic Realization, and notes that modern mathematical concepts make the communication of content that would have been ineffable in Buddha’s day. He then comments upon the sensationalistic view of Buddhism, with which he disagrees, and again emphasizes the power of conception to point to and arouse the introceptual state of Consciousness. Wolff next turns his attention to the idea of a base of reference, and suggests that this idea may help to resolve the apparent conflict between universal illusionism and universal realism.

Franklin Merrell-Wolff continues this series by comparing “tulku” communication and “butterfly valve” communication, and he offers an analysis of the conditions most favorable to the action of the butterfly valve. He then substitutes the term “transcendental function” for the butterfly valve function, and asserts that its action does not give answers of empirical fact, but rather, that it tends to lead to a more or less philosophical resolution with logical completeness. He goes on to make a distinction between clairvoyance involving the direct action of the sense-mind and “mental clairvoyance” involving the direct action of pure reason; he points out that the former deals with that which is essentially concrete, while the latter apprehends universal principles directly. Wolff continues to discuss the action of the transcendental function in connection with a sense of communion with what he calls the “Other.” He suggests that the relationship to the Other need not be considered as an entity relating to a higher level of entity or transcendental Being, but that it could be imperienced as identity with self-existent qualities within Pure Consciousness. Wolff concludes this discourse by describing the function of the fundamental qualities of love and hate as a means of respectively effecting either a relatively persistent immortality of entityhood or an accentuation of the disintegration of entityhood.

Franklin Merrell-Wolff continues this series by delivering an extemporaneous statement on his opposition to four phases of Materialism: Practical Materialism, Metaphysical Materialism, Psychological Materialism, and Epistemological Materialism. He depicts the Practical Materialist as one who is either attached to possessions and wealth or one who is attached to non-attachment to possessions. He summarizes Metaphysical Materialism as a projection of the object of consciousness as a self-existent thing outside of consciousness in every sense. He defines Psychological Materialism as an orientation primarily to the sensible object without, however, projecting it as an existent beyond all consciousness. After distinguishing between the image and the concept, Wolff suggests that giving primacy to the image constitutes the epistemological form of Materialism. He proceeds to discuss this form of Materialism within the context of his fifth Realization by describing the impermanence of the subject to consciousness as a parameter wherein the value of the self is ultimately transcended by Consciousness-without-an-object-and-without-a-subject. He asserts that both Zen and Tantra, in so far as they give primacy to the aesthetic order over the conceptual order, may be classed as a form of Materialism to which he is radically opposed.

Franklin Merrell-Wolff continues this series by introducing a report by Gopi Krishna of his experience awakening the kundalini as given in his book Kundalini: The Evolutionary Energy in Man. Wolff expresses his admiration for Gopi Krishna's capacity to endure this terrifying experience and suggests that the report offers strong supporting evidence of the factuality of this force. He points out that while the experience of this force may be delightful, it may also be extremely painful and destructive, and he warns that one should not undertake this tantric form of yoga without being under the direction of a qualified guru. He then explores the assertion made by Gopi Krishna that kundalini is always active in any yogic development. Wolff submits that in his own yogic imperience, there was no sense of a force ascending the spine and there was nothing disagreeable or painful connected with it; however, he does state that the question of Realization with or without the action of kundalini is a matter that should be investigated more fully.

Franklin Merrell-Wolff continues this series by presenting a discourse on the meaning of Realization. He begins by making the assumption that there is a monadic evolutionary process conditioned by the law of karma and reincarnation. He proceeds to outline this process as a development in terms of consciousness evolving through the mineral consciousness, the vegetable consciousness, the animal consciousness, the human or conceptual consciousness, and the transhuman or introceptual consciousness. He submits that the awakening of the introceptual function of consciousness is the meaning of Realization and that there is nothing more important than the attainment and renunciation of nirvanic Consciousness in order to labor for the redemption of all creatures.

Franklin Merrell-Wolff continues this series by addressing the problem of trying to communicate the consciousness of a non-dualistic reality in terms that are essentially dualistic. He dismisses the negative approach taken by Nagarjuna as suggesting an absolute nihilism and approaches the problem in terms of a positive statement. He presents the naive view of man surrounded by self-existent objects experienced as real in contrast to the Kantian position that we experience the world as it appears through certain forms of our cognition. He goes on to offer an interpretation of yoga as the awakening of a third form of cognition whereby the seeker may come to know the true thing-in-itself as the Clear Light of self-existent Consciousness-without-an-object-and-without-a-subject. Wolff then makes a distinction between Realism and Idealism on one hand and that which he defines as Introceptualism on the other. He proceeds to introduce the notion of a variable obscuration, blanking out, or relative unconsciousness as an explanation of how the objects of consciousness and the subject to consciousness are produced. He continues by examining the empiric use of the term the ‘unconscious’ as employed by von Hartmann, Freud, and Jung; he concludes that this notion is a projection of a limitation of our ordinary relative consciousness and not a predication of the condition of this portion of the psychical continuum.

Franklin Merrell-Wolff continues this series by discussing the “transcendental function” and gives a psychological and epistemological analysis of its operation in his consciousness since 1936. He presents a review of inductive logic, with which we work in the fields of empirical science, and the shift from “self-evident truths” to “fundamental assumptions” upon which deductive logic and mathematics are based. He asserts that these approaches give only probable truth and that the source of certain truth transcends both sense perception and conceptual formulation. He concludes with a brief analysis of the dichotomy of Aristotelian logic and offers what may be a contribution to logic.

Franklin Merrell-Wolff continues this series by discussing the importance of taking consciousness as an immediately given base of reference. He describes the shift from the Ptolemaic to the Copernican base of reference in astronomy, the shift from the empirical base of David Hume to the idealistic base of Immanuel Kant, and his own shift from the Kantian orientation to a subject that is conscious to Consciousness itself. He goes on to discuss the basis for a theory of bondage and redemption and suggests that perhaps he has outlined a one-step yoga instead of the two-step yoga that he went through. He presents a restatement of the philosophy of illusionism and suggests a way to break free of the bondage to erroneous assumptions by recognizing that both the object of consciousness and the subject to consciousness exist only within Consciousness.

Franklin Merrell-Wolff continues this series by considering the meaning of the aesthetic and the logoic components of consciousness in light of the assertion that one attains the metaphysical in a degree greater it than through the power of conceptual thought. Wolff stresses the importance of psychological type in understanding the different orientations to and valuations of life, thought, and, most importantly, yogic attainment. He points out that projecting one’s own private psychology onto others almost always leads to erroneous judgments. Wolff concludes by raising the question of whether the door to the transcendent is to be found primarily in the aesthetic component, which we hold in common with the kingdoms below us, or in the theoretic component, which is unique to humankind.

Franklin Merrell-Wolff continues this series by examining several fundamental assumptions concerning the meaning of the term ‘consciousness’. He begins by describing the first fundamental of his introceptive philosophy: Consciousness is original, self-existent, and constitutive of all things. He then elaborates upon a second postulate—that subject-object consciousness is derived from Root Consciousness; and as a third postulate, he stipulates that the derived subject-object consciousness is capable of indefinite self-reduplication thereby producing a series of zones, worlds, states, or spaces of consciousness. Next he postulates that the real nature of objective elements in consciousness is not that they are external, non-conscious existences, but that they are composed of the substance of Consciousness. Wolff proceeds by making a distinction between the conception of Consciousness-without-an-object-and-without-a-subject and the conceptions of the unconscious found in the work of von Hartmann and Jung, and he concludes by describing an experience that leads to a possible understanding of hallucinations.

Franklin Merrell-Wolff continues this series by pointing out that since 1936 his work may be viewed as a philosophical contribution to understanding how matter and energy may be conceived as derivative of Consciousness. He highlights the history of modern physics and ties the conception of visible light to the notion of “light” that is imperienced in Mystical Awakening. Wolff then discusses the distinction between the dualistic nature of subject-object consciousness, in which knowledge is based on contrast, and the non-dualistic Consciousness-without-an-object-and without-a-subject, which is known by identity. He asserts that this Consciousness is substantive, including all that is apprehended through the senses and all the objects of our conceptual cognition, and he goes on to describe this Consciousness as energetic and dynamic. Wolff then presents a critical analysis of empirical science, which he notes is only capable of determining a possible interpretation, but not a necessary interpretation; on the other hand, he suggests that one may find a certain necessity by following the deductive consequences of a group of fundamental assumptions that are conceptual transcriptions from introceptual Realization, and that these implications give us a basis for understanding life and consciousness undistorted by the prejudice and preference of the empirical scientist.

Franklin Merrell-Wolff continues this series by calling attention to the principles of conduct that are favorable to the attainment of Fundamental Realization or Enlightenment. He cites the principle of self-dedication, self-giving or self-sacrifice as the most important requirement of all and then proceeds to examine each of seven principles of morality laid down by the Buddha that facilitate this end. Wolff regards the Golden Rule and the Middle Way as the fundamental logical principles governing conduct, and he notes five specific maxims of conduct: non-killing, non-lying, non-stealing, non-concupiscence, and non-intoxication. He goes on to add another criterion formulated by Jesus Christ as, “Render unto Caesar the things that are Caesar’s, but render unto God the things that are God’s.” This recording may also be considered as part 1 of the recording, “Principles of Moral Behavior,” in which one will find a continuation of this discourse beginning with a consideration of the maxim of non-stealing.

Franklin Merrell-Wolff continues this series by returning to the subject matter considered in parts 11 and 12 regarding the notion that Root Consciousness is original, self-existent, and constitutive of all things. He enters into an analysis of the nature of trance consciousness and the relationship between brain states and the content of consciousness. He then discusses certain principles of logic that serve to clarify and provide a positive approach to the meaning of the pointer concept “Consciousness-without-an-object-and-without-a-subject”; he goes on to discuss the use of pointer conceptions, as contrasted to container conceptions, as a means of indicating transcendental Reality. Wolff then submits that it is through self-surrender, the mystic death, and devotion to the understanding of the philosophic statement that an inductive Realization may be aroused. He touches upon the significance of a base of reference and summarizes the story of Western philosophy contributed by the Rationalists, the Empiricists, and the skepticism of David Hume.

Franklin Merrell-Wolff continues this series by returning to the story of Western philosophy considered in part 14. He characterizes the philosophy of Immanuel Kant as opening a door to a degree of certainty regarding the possibility of science that had been closed by the thought of David Hume, but notes that Kant’s work established that metaphysical knowledge could not attained by sensuous experience and conceptual cognition alone. Wolff comments that this was the starting point of his twenty-four year search for metaphysical knowledge, a search that culminated in his discovery of a third form of cognition that he called “introception.” He goes on to consider Kant's position on the possibility of pure mathematics, and he introduces an additional postulate; namely, that “pure mathematics and pure metaphysics are two wings of the same Root Source.” He asserts that there are concepts that serve as vessels by taking the form of metaphysical truth and that there are empirically valid concepts that are more like sieves that do not hold the water of metaphysical truth. Wolff then returns to a discussion of Kant’s philosophic contribution and suggests that another Copernican shift is needed from an orientation to the subject to consciousness to the Pure Consciousness itself. He concludes by proposing that it is through “hallucination” that a cosmos is produced.

Franklin Merrell-Wolff concludes this series of discourses by re-emphasizing the importance of the notion of a base of reference. He reviews the philosophical Copernican shift formulated in the work of Immanuel Kant, and he suggests that the world of our experience may be thought of as a combination of the ding an sich, or the Clear Light of Tibetan Buddhism, with the Kantian forms of our cognition. Wolff proposes another Copernican shift in the base of reference from an orientation to this world of experience through sense perception and conceptual cognition to an orientation to Pure Consciousness itself. He concludes by revisiting the problem of how a universe could arise out of Pure Consciousness-without-an-object-and-without-a-subject.

Franklin Merrell-Wolff begins a series of discourses to clarify his position on Tantra and to some extent on Zen Buddhism. He concedes that Tantra can be highly effective with the right individual, but cautions that for those who are improperly prepared and without a competent teacher, this form of yoga can be extremely dangerous. He differentiates between the methods employed by jñāna yoga, which are oriented to Realization and Liberation, and the methods employed by Tantra, which tend to arouse powers without sufficient moral guarding of the individual. He goes on to briefly outline the various stages of this particular form of yoga and again comments upon the dangers that may be encountered if the student is not under the guidance and protection of a qualified guru. He discusses the role of mantra as an aid in yoga, and he submits that the two essential aspects of all types of yoga are an intense aspiration and an intense and complete self-dedication. Wolff proceeds to consider the use of visualization within the context of type psychology. He concludes that while visualization may be a valuable aid for some individuals, it is mainly effective for those individuals who are predominantly visual types and not of major importance for those who may be auditory or motor-verbal types.

Franklin Merrell-Wolff continues this series by introducing an interlude that is not specifically connected with his main thesis. He addresses the logic of Nāgārjuna concerning the nature of ultimate reality, examines the meaning of the terms shunyatā and tathatā, and proposes a new interpretation of these terms based upon an analysis of the fundamental logical dichotomy that is part of Aristotelian logic. He suggests that the notions of Sangsāra, Nirvāṇa, and Paranirvāṇa are logically equivalent to the conceptions of the object of consciousness, the subject to consciousness, and Consciousness-without-an-object-and without-a-subject. Wolff then introduces another interlude connected with the Buddhist doctrine of suffering. He makes a distinction between the suffering inherent in the vital-physical domain and the sense of adventure, discovery, and victory that characterizes the conceptual domain. He then proceeds to offer a statement concerning the objective of this discourse, namely, to describe the importance of type psychology with respect to yogic method, to discuss the relevance of the aesthetic and theoretic philosophic orientations presented in Northrop’s The Meeting of East and West, and to affirm that it is definitely not necessary for Western man to deny or repudiate his own orientation to follow the path of yogic Realization.

Franklin Merrell-Wolff continues this series by describing the seriousness of the meeting of the East and West and affirms that each should come to an understanding of the other without repudiating its own indigenous roots. He gives an abstract of the thesis presented by Northrop in The Meeting of East and West, and discusses the significance of the aesthetic and theoretic continuum as psychological and philosophical orientations characteristic of the East and West. He then goes into an extended exposition of the philosophic base of reference defined by Positivism, Phenomenalism, and Nominalism, an orientation that Northrop suggests exemplifies the East’s orientation to the aesthetic continuum. Wolff contrasts this aesthetic orientation to the theoretic orientation that holds that universals are real and that the law of relationship, the mathematical element, is no less real, and in fact may be even more real, than the sensuous element. He then reviews Northrop’s observations about the place of art in the East, especially in its two-dimensional aesthetic sense rather than in its three-dimensional theoretic representation. He concludes by noting Northrop’s observation that the East seeks validation of its thought by returning to the earliest known sources, while the West finds validation of its thought in the most recent results of our scientific and philosophic thought.

Franklin Merrell-Wolff continues this series by suggesting that the descent of the Manasaputra as portrayed in The Secret Doctrine provides an explanation of how the noetic element of consciousness was added to the aesthetic element of the evolving nascent human beings. He points out that the discontinuity between these two cognitive functions is such that it is unlikely that the noetic element could have developed out of the aesthetic and that with the noetic added onto the aesthetic we have something transcending the purely aesthetic function of cognition. Wolff introduces a study in the use of language by the Eskimo, the Chinese, and the Japanese to describe how the aesthetic orientation to particulars and the noetic orientation to universals can again be observed. He points out that these two different psychological perspectives require different forms of yogic method and discipline.

Franklin Merrell-Wolff continues this series by offering an analysis of the Buddhist conception of shunyata. He distinguishes between the conception of voidness as “nothing-at-all-ness” and voidness as “Consciousness-without-an-object-and-without-a-subject” by reading a portion of the Prajñā-Pāramitā, substituting the word ‘consciousness’ for the word ‘voidness’. Wolff proceeds to offer a distinction between the aesthetic and the noetic forms of yoga by contrasting the Tantric use of visualization, posturing of the body, breath control, and ceremony and rite with the noetic orientation to logic and mathematics. He returns to a consideration of the implications of the descent of the Manasaputra, pointing out that the yogic discipline would be radically different depending upon whether one identified with the sense perception of the animal nature or the conceptual cognition of the human being. Wolff concludes by introducing corroborating material found in Sri Aurobindo’s The Life Divine on the direct and mixed action of the sense mind and of the pure reason.

Franklin Merrell-Wolff expresses his reverence for the aspirant who, at the threshold to Nirvana, takes the path of the Great Renunciation thereby making of himself a channel so that the illuminating Light of that state of Consciousness may be spread to all creatures as far as karmic law permits.

Franklin Merrell-Wolff continues his discussion of the contrast between aesthetic and noetic yoga. He asserts that the yogic search need not be a regression to the sensuous or animal nature, but can be in the form of a progression through the conceptual being toward that which transcends the conceptual as well as the sensational. He relates that his own yogic search was motivated by an interest in attaining philosophical knowledge rather than by a dedication to resolve the problem of suffering, and he stresses the importance of the epistemological approach to the yogic Realization. He affirms that the discovery of the right conception may be the key to a state of consciousness that is a source of philosophic knowledge transcending sensuality and conceptuality. Wolff concludes by asserting that in the West mathematics plays a yogic role in realizing what might be called the indeterminate theoretic continuum analogous to that which aesthetic means plays in realizing the indeterminate aesthetic continuum in Eastern forms of yoga such as Tantra and Zen Buddhism.

Franklin Merrell-Wolff comments on the institution of the annual Convention of the Assembly of Man, which was established in 1929 primarily by Sherifa. He notes that it is his understanding that in the future the organization of formal groups will not be employed to advance the dharma. He goes on to relate the circumstances underlying his yogic breakthrough in the West and mentions that it was due to the suggestion from a Sage with whom he had been in communication that he began to write up the material that became Pathways Through to Space. He describes the subtle balance that must be maintained between the nonverbal flow of thought characteristic of the higher consciousness and its transcription into an articulate conceptual presentation. Wolff proceeds to elaborate upon his “commission” to do what he could to establish a way to Fundamental Realization that is indigenous to the cultural heritage of Western man.

Franklin Merrell-Wolff discusses his need for more personal time to allow for the “brooding” necessary preceding the production of a discourse. He then comments upon the influence Ramana had in helping to bring about his propaedeutic Realization, “I am Nirvana.” He asserts that his series of five realizations and the continuing action of the “transcendental function” form the basis of what he has to give, although he does acknowledge correlation with Buddhism, Vedanta, and the Greek current of thought represented by the mathematical spirit of Pythagoras. He asserts that it is this mathematical element that characterizes the authentically Western contribution to yoga. He then makes a distinction between the aesthetic yoga of the East and the theoretic yoga characteristic of the West noting that in addition to Northrop’s designation of the “indeterminate aesthetic continuum,” he is working to formulate the notion of a corresponding “indeterminate theoretic continuum.” Wolff offers a description of the experience of mathematical beauty and again expresses a desire to be somewhat withdrawn from making new contacts so that he may direct his attention to completing his fundamental philosophical statement during his remaining years of production.

Franklin Merrell-Wolff proposes to give an abstract of his philosophy. He begins by making a distinction between psychological and epistemological criticism and proceeds to a presentation of the five Realizations that provide the epistemological foundation of his philosophy. He suggests that the basis for the dedication to the redemption of all creatures is not grounded exclusively in the quality of feeling, but that it may grow out of the nature of divine Reason.

Franklin Merrell-Wolff continues his discourse on the principles of moral behavior by examining the problem of good and evil that arises within the dualistic consciousness when considering the “equipotency” of the pairs of opposites. He suspects that it may be in principle possible to realize the nirvanic Consciousness following the negative or evil path, and though he finds this possibility extremely obnoxious, he can find no logical basis for dismissing it. He goes on to describe the deterioration of moral discipline that he sees in the world today by offering a description of the asuric orientation to ugliness, sensuality, irrationality, pornography, and chemically-induced intoxication. Wolff concludes by emphatically reaffirming the principle of purity as the most important element in the yogic orientation. Please note that part 13 of “Three Fundamentals of the Introceptive Philosophy” may be considered as part 1 of this discourse.

Franklin Merrell-Wolff gives a eulogy for James A. Briggs, the son of his first wife, Sherifa.

Franklin Merrell-Wolff presides over a memorial service for James A. Briggs, the son of his first wife, Sherifa.

Franklin Merrell-Wolff presents an extemporaneous discourse on the subject of synchronicity. He comments upon the need to maintain an attitude of spontaneous delight in the thought process to be open to the wisdom of the transcendental function. Wolff contrasts the empirical approach to the concept of synchronicity taken by Jung to an approach in the mathematical spirit as exemplified by Riemann’s development of non-Euclidean geometry. He goes on to explore the meaning of synchronicity by positing the existence of a macrocosmic Monad from which microcosmic Monads are derived and by analyzing the properties of infinite sets. He submits that in addition to the inner order of monadic relationships, there could also be an external order of relationships that arises by the “colliding” of the microcosmic Monads experiencing the painful consciousness of sangsaric existence. Wolff asserts that it is from this experience that the law of karma or causality is derived and that by turning sufficiently inward we can transcend the law of karma and come back under the law of parallelism or synchronicity.

Franklin Merrell-Wolff continues his discussion of the fourth Realization and elaborates upon its sense of Reason. He proceeds to a description of the introceptual form of mentation and intellectual rejuvenation made possible by the “imperience” of this Consciousness. He goes on to an analysis of Bucke’s Cosmic Consciousness and makes a distinction between “ontological consciousness” and “cosmic consciousness” and offers some personal observations relating to the features Bucke uses in describing the cosmic sense. He then comments about the unfairness of expecting infallibility of those who have made the breakthrough to transcendent consciousness.

Franklin Merrell-Wolff continues this series by acknowledging that he has yet to present any thoughts concerning the philosophic statement that grew out of his Realizations. He offers an analysis of the interaction between common intellectual activity and that contributed by the transcendental function. He then proceeds to present a brief sketch of Bucke’s thesis of the evolution of consciousness. He clarifies Bucke’s use of the terms ‘intuition’ and ‘self consciousness’, points out that Bucke failed to include “the sense of Liberation” in the list of features that characterize Cosmic Consciousness, notes that the list of those Bucke considered to have realized Cosmic Consciousness is inadequate, and emphasizes the insufficiency of the purely scientific treatment of mysticism by insisting that a profound religious attitude is an essential precondition favorable to the Awakening.

Franklin Merrell-Wolff continues the abstract by offering a critique of the scientific approach to religious subject matter. He elaborates at length on an article entitled “Metapsychiatry: The Confluence of Psychiatry and Mysticism,” written by Stanley R. Dean. He wholeheartedly commends the spirit of Dean’s handling of this subject matter, in spite of his tendency to view science as a too adequate judge of a consciousness that transcends conceptual cognition and his tendency to tie the whole material into the field of disease.

Franklin Merrell-Wolff discusses the evolution of the Monad through the mineral, vegetable, animal, and human conditions so that it may be prepared to take the next step into the beginning of Buddhahood. He offers a reinterpretation of the office of the Bodhisattva as that of alleviating the suffering of the Monad due to its attachment to the animal nature by reorienting it to its essential humanness, and beyond that to its Buddha nature. He conceives of man’s suffering as not due to a fundamental metaphysical error, or to the fact of evolution per se, but rather due to his lingering attachment to his animal nature. Shifting subjects, Wolff goes on to describe his fifth Realization and how through the power of the Current suffering can be assimilated and transformed.

Franklin Merrell-Wolff discusses the question as to whether thought is a barrier to mystical Realization. He suggests that certain kinds of thought may be a barrier, while other kinds of thought are premier aids. He makes a distinction between desire mind, monkey mind, and thought directed to the attainment of truth entirely apart from one’s interests or cravings. Wolff then presents an analysis of Jung’s theory of psychological types and suggests that the question of whether thought, or feeling for that matter, is a barrier or an aid to Realization may be relative to one’s psychological type.

Franklin Merrell-Wolff continues this series by again acknowledging that he has not yet entered upon the formulation of his abstract philosophic statement due to the intervention of the transcendent function, but he proposes to do so in this discourse. He discusses the importance of epistemological criticism and asserts that merely having a sense of certainty of the truth of a statement is not a sufficient criterion to judge the statement as true. He reiterates the critical importance of awakening a third function of cognition to satisfy the epistemological question regarding the possibility of metaphysical knowledge and addresses the problem of communicating that knowledge. He goes on to stress the importance of his five realizations as the basis of his philosophy, the sense of “I” that is realized, and its importance regarding one’s attitude toward the transition known as death.

Franklin Merrell-Wolff examines the energy crisis, the threat of nuclear destruction, population explosion, and environmental deterioration. He discusses the problems inherent in dialectic materialism around the world and the irrational multiplication of law in our country. He condemns the breakdown of sexual discipline, indulgence in violence in act and entertainment, the cult of ugliness, and the use of drugs. He argues that we are living in a world of vice that can only be saved from disaster by the intervention of illumined men who watch and guard this humanity.

Franklin Merrell-Wolff presents a mathematical approach integrating the concepts of revolution and evolution. He outlines a theory of individual psychology and explains how psychological type forms the basis of one’s political orientation either to the collective or the individual. He maintains that both have their place and that society should be so organized that neither is crushed. He discusses the nature of military, political, and economic power and states his preference for economic power where the principle of reason has an opportunity to function effectively.

Franklin Merrell-Wolff continues to argue that the distinction between the collective and the individual is not simply a moral one but a question of individual psychology. He discusses different collectivistic patterns and maintains that the contrast is not capitalism versus socialism but freedom versus regimentation. He insists that it is more important that the individual should be emphasized since it is only through the individual that the Divine enters the world.

Franklin Merrell-Wolff turns his attention to the first fundamental of his philosophy; namely, “Consciousness is original, self-existent, and constitutive of all things.” He affirms that this fundamental was the crowning feature of his fifth Realization, describes the nature of the High Indifference, and emphasizes the need for its redemptive power.

Franklin Merrell-Wolff considers the ethical background that forms the basis of the moral discipline necessary for following the yoga of knowledge. He restricts this discourse to the subject of yogic purification of the individual and is not here discussing the orientation of compassion toward others. He begins by noting that purification consists of three aspects; namely, physical, vital, and mental. He comments on diet, city life, general physical influences, sexuality, and cravings; he insists that cravings of all sorts whatsoever must be overcome by the power of will in the practice of a self-imposed discipline. Wolff goes on to outline what is necessary to achieve purity and clarity of thought, and for this he advocates a protracted experience working with pure mathematical conceptions. He proceeds to offer a description of a super-conceptual state of consciousness transcending this purity of thought and again asserts that purity is the supreme requirement for attaining this consciousness. He continues by describing the role of a competent guru and discusses the nature of the Current and his experience with it.

Franklin Merrell-Wolff continues the discussion of the three fundamentals of his philosophy. He describes two approaches to the derivation of the first fundamental: (1) by means of speculative thought; and (2) by means of transcriptive thought that taps that which is transcendent with respect to the sensible order. He maintains that the real ground of his philosophy is via the second approach, but goes on to present several ways by which it can be approached from the speculative level.

Franklin Merrell-Wolff raises the question as to how far it is possible to give clear definition to the concepts that he employs in his philosophic formulations. He maintains that humans are essentially triune beings and rejects the view that evolution is only an autonomous process. He discusses three functions of cognition; namely, sense perception, conceptual cognition, and introceptual cognition. He then describes the use of “pointer concepts” to arouse the power of introceptual cognition.

Franklin Merrell-Wolff continues to outline the general principles of governance, a field that covers politics, economics, and sociology, and even religious interest. He discusses which type of individual should be in a position of power—that is, those who are more feeling and emotion oriented or those who are more thinking and reason oriented. He then discusses Le Bon’s work on crowd psychology and Moley’s characterization of the “political mind.”

Franklin Merrell-Wolff continues to discuss the three fundamentals of his philosophy. He restates the motivating epistemological factors that led to his search for metaphysical knowledge and the authority of introception for one in whom it is active. He then turns his attention to an analysis of the second fundamental, which states that “the subject to consciousness transcends the object of consciousness.”

Franklin Merrell-Wolff confronts the problem of how to relate our relative, dualistic consciousness to the non-relative, absolute consciousness realized in the introceptual Awakening. He finds the Buddhist and Vedantin approaches to the problem inadequate and suggests that perhaps part of the meaning underlying the emphasis on renunciation after Realization is not simply to attain the redemption of all creatures, but a means of achieving a vaster, more comprehensive Enlightenment.

Franklin Merrell-Wolff discusses the problems of communicating an ineffable Realization; he suggests that introceptual content may be communicated indirectly by means of conceptual representation and directly by “induction.” He offers a transcriptive portrait of the immediate quale of imperience and closes by reciting the story of his mystical journey in poetic form.

Franklin Merrell-Wolff continues his discourse on the problem of communicating the immediate value and meaning of his imperiences. He reviews the previous presentation of religious values that precipitated into his relative consciousness, and affirms that the transcendent consciousness is not only a source of feeling values, but that it is also a source of divine knowledge not derived from experience. He offers a critique of scientific method and clarifies the difference between speculative and transcriptive thought. He then suggests that by differentiating among pointer concepts, container concepts, and noetic concepts we may be able to communicate transcendent knowledge with greater precision.

Franklin Merrell-Wolff continues his analysis by examining the nature of empirical cognition and the nature of introceptual cognition. He reviews Jung’s presentation of directed and autonomous thinking and adds to these a third form that he calls “nuclear thought.” He identifies this type of thought with Platonic universals and the Rationalist’s innate ideas, and affirms that it carries the value of a redemptive power. He asserts that the introceptual order of cognition is the source for the core meaning of this type of thought, but that its concepts are brought from experience or learning.

Franklin Merrell-Wolff offers a clarification of the “High Indifference.” He reviews the occasion when he first imperienced this Consciousness and gives a lengthy description of its immediate quale and the values and knowledge that precipitated into his relative consciousness from this transcendental modulus.

Franklin Merrell-Wolff discusses the difficulty that Jung had in understanding mathematics as relayed in Jung’s autobiography Memories, Dreams, Reflections. He offers a resolution of the difficulties Jung raises by examining the mathematical process of abstraction and the principle of thinking in terms of limits. He examines the nature of our empirical science and points out that Jung read Kant at an early age and became a Kantian in his empirical approach to psychological research. He briefly outlines the principle of synchronicity and submits that this provides a mathematical approach to understanding how the seemingly limited power of the human mind has the power to realize the transcendent and the infinite.

Franklin Merrell-Wolff continues his critique of Jung’s lack of mathematical aptitude and suggests that the perspective provided by the “theoretical” approach to knowledge may open a door to the Transcendent that is not opened by the empirical approach. He submits that the notion of synchronicity gives us a conceptual symbol of how we may acquire knowledge of the Divine, and he affirms that this knowledge is realized by awakening a third function of consciousness that he calls “introception.” He goes on to discuss the difference between aesthetic and noetic yoga, and the difference between the orientations to reality and truth. Next he describes the nature of “mass ideation” and the process of its conceptual transcription. Shifting subjects, he elaborates on Jung’s discussion of the numinous and relates his own imperience of the Current.

Franklin Merrell-Wolff refers to statements made by John Lilly and Carl Jung regarding the importance of belief systems and myth for the psychological health of the individual, and he relates these statements to principles that are fundamental to the yoga of knowledge. He points out that while it may be true that most people ground their religious orientations in belief or myth, the search for Truth involves more than finding a body of belief or a myth that tends to render an individual whole; rather, the search for Truth is an orientation to realizing something that is metaphysically true and certain. He insists that the yoga of knowledge requires the abandonment of belief and myth and seeks only unequivocal Truth and the security that Its Realization affords.

Franklin Merrell-Wolff observes that his life has been dedicated to three central questions: (1) Is metaphysical knowledge possible?, (2) If so, how is it known?, and (3) If the answer to the first two questions is positive, to what extent may this knowledge be communicated? He affirms that he has found answers to these questions, and that the yogic search required is justified given that positive answers to the questions of God, immortality, and freedom may be realized. Next, he presents a brief outline of the history of Western philosophy that culminates in the understanding that metaphysical knowledge is not possible by means of perceptual cognition and conceptual cognition alone. Wolff maintains, however, that a third type of cognition, which he calls “introceptual” cognition, can open the door to metaphysical knowledge and he describes the cognitive, affective, and conative aspects of this type of cognition upon the relative consciousness. He goes on to elaborate the nature of the “transcendental function” by which one may sense the Presence of a supernal Other that relates to one as a kind of Companion. He describes the noncompetitive conditions under which the transcendental function best operates, and concludes by denouncing the principle of “adversaryism” and hatred while proclaiming the need to enthrone the principle of delight and love as the guiding force in all we think and do.

Franklin Merrell-Wolff presents an abstract of the five realizations upon which his philosophy is grounded. He makes a distinction between his philosophical orientation and that of Shankara and the Buddha and emphasizes that he is not simply making a transformation of Oriental philosophy into Western language, but that he uses the language of Western philosophy, science, and mathematics to produce a statement in terms that are indigenous to the West in order to reflect the meaning and the way of Realization.

Franklin Merrell-Wolff addresses several questions in this discourse that are not directly related. He first examines the question of whether thoughts occur spontaneously without out thinking them, as Aurobindo asserts, or are actively formulated by self-effort, as implied by Descartes. He contrasts these two perspectives in light of Keyserling’s comment regarding the influence of tropical climates upon the thought process. He goes on to make a distinction between the imaginal thinking of the sense mind and the conceptual thinking of the Buddhi, and offers a description of his thought process before and since his Realizations of 1936, and suggests that we may have two kinds of thinking—one laborious and self-directed, and the other effortless and spontaneous. Wolff next takes up a new line of reflection in connection with the Last Supper of the Christ as represented in the Gospels, and he discusses the difference between racial and pan-racial orientations of religious groups. He concludes these random thoughts by turning his attention to a discussion of the problem of evil prompted by a lengthy statement in the tenth letter of The Mahatma Letters.

Franklin Merrell-Wolff discusses the principle of force in our governments, in our courts, in the business world, and in sports. He argues that although the still emerging principle of reason is becoming more dominant, governments are still oriented to the principle of coercion and war and that to become truly civilized we must reject “adversaryism” and replace it by rational determination. He then submits that beyond the principles of force and reason, the principle of ananda and compassion, guided by love and peace, is yet to be realized.

Franklin Merrell-Wolf explores the references to ‘Absolute Consciousness’ as it is employed in The Secret Doctrine and offers a detailed analysis of and a cross correlation between these statements with others found in The Mahatma Letters and The Tibetan Book of the Dead. He notes that in some passages the term ‘Absolute Consciousness’ could be construed as the consciousness of a being, and in that case it would be relative to that being and therefore not absolute. He also points out that it could not be a consciousness of content or phenomena, in as much as that would imply a conditioned consciousness.

Franklin Merrell-Wolff continues his analysis of the term ‘Absolute Consciousness’ as employed in The Secret Doctrine. He first considers the meaning of relative consciousness and then reviews the Realization that he calls the “High Indifference” before proceeding to offer a reference in The Secret Doctrine that tends to confirm this Realization of Consciousness-without-an-object-and-without-a-subject.

Franklin Merrell-Wolff examines the implications of the preamble to the Declaration of Independence of the United States of America. He notes that it is essentially a metaphysical statement and proceeds to discuss the concepts of self-evidence, creation, and equality.

Franklin Merrell-Wolff continues his examination of the preamble to our Declaration of Independence and offers a trenchant analysis of the notions of equality and unalienable rights.

Franklin Merrell-Wolff addresses the epistemological problem of imagining or conceptually deriving a consciousness that is not the function of a knower. He calls attention to the conscious effort at self-analysis that led to his fourth Realization that “I am Atman,” and he distinguishes this Realization from his fifth Realization of “Consciousness-without-an-object-and-without-a-subject”—a realization that walked into his consciousness unexpectedly and unsought. He emphasizes the importance of assuming a base of reference as true so that by dwelling upon its consequences one may create a favorable condition for its direct Realization. Wolff goes on to discuss the principle of perspective, or base of reference, and how it conditions our knowledge of the world and our cognition of reality. He reaffirms that Consciousness-without-an-object-and-without-a-subject can only be known through the Realization of an identity with the All that is unconditioned by our dualistic perspective.

Franklin Merrell-Wolff discusses the epistemological problem of trying to imagine or derive by analysis a Consciousness that is without a center. He asserts that we must distinguish between two orders of cognition; namely, that of the immediacy and factuality of sense perception and that of the syntactical element of conceptuality that is the basis of all relations including logic and the conception of law. He points out that one reason why there are those who cannot imagine a Consciousness without a center is that you cannot imagine that for which you have no immediate basis or referent. Wolff affirms that there is another order of immediacy, and he gives an account of the philosophic inquiry that led to his Realization of this order. He emphasizes the importance of a base of reference or perspective for truth determination in our subject-object field of consciousness, and suggests the possibility of realizing Consciousness-without-an-object-and-without-a-subject by means of cognition unconditioned by perspective.

Franklin Merrell-Wolff examines the distinction that William James makes between two types of judgment: existential judgment and spiritual judgment. He offers several examples of this distinction and submits that the truth or validity of a statement or thesis is not determined by the circumstances on the occasion of the thesis, but by the content and value of the thesis itself. Wolff refers to the Declaration of Independence, to an article on creativity written by the mathematician Henri Poincare, to the sometimes peculiar behavior of Sir Isaac Newton, and to the philosophic thesis of Immanuel Kant to clarify this position.

Franklin Merrell-Wolff offers a critique of Yoga and Psychotherapy: The Evolution of Consciousness. While he rates this book as an important contribution to the subject, he does make some observations as to its limitations and inadequacies.

Yoga and Psychotherapy. He examines the aesthetic and theoretic approach to yoga and points out that the ultimate end of the yogic path is not an image nor a concept, but another way of cognition altogether. He maintains that there is no one path which satisfies the needs of all men and that one’s psychological type is an important determining factor. He reviews Northrop’s thesis and suggests that the step from the determinate theoretic component to an indeterminate theoretic component may represent a possible yoga that more truly fits the psyche of Western man.

Franklin Merrell-Wolff asserts that the study of mathematics not only serves to clarify the mind, but that it can also act as a substitute for many of the disciplines that are offered in various forms of Oriental yoga. He discusses the definitions of mathematics given by various schools of mathematics, such as the logicists, the formalists, and the intuitionists, and offers his own definition of mathematics as logic plus “Vision.” He maintains that mathematics in this sense may be a path between our empirically based scientific knowledge and the formless metaphysical knowledge given by non-sensuous immediacy.

Franklin Merrell-Wolff raises the question of what extent Oriental yogic methods can be transplanted to the West and grafted on Western culture. He notes that Jung has discussed this at some length in his psychological commentary preceding The Tibetan Book of the Great Liberation, and concludes that the right path with the wrong man leads to wrong results. He traces the psychological roots that differentiate Western man from Eastern man and suggests that Pythagoras struck the keynote for the West with his emphasis on logic and mathematical proof. He goes on to say that although mathematics is of prime importance in developing a Western way of yoga, philosophical understanding and the religious attitude of self-giving, surrender, and acceptance of the mystic death, are also essential components in all types of yoga.

Franklin Merrell-Wolff begins this series of discourses by formulating ten fundamental assumptions or postulates to establish a base of reference from which the attainment of yogic Realization may be approached. He discusses evolution as a process of becoming conscious on the surface of a Root Consciousness hidden in the depths, and defines ‘yoga’ and ‘religion’ as a bringing together or binding back the surface consciousness to its Root Source. Wolff proceeds to a consideration of the second postulate of periodicity, which he extends to include the principles of equilibrium and dualism—all of which represents the principle of law or karma. He then introduces the trigonometric sine curve to illustrate the action of the law of karma in the periodicity represented by human life cycles and the hyperbolic sine curve to represent the movement to Nirvana. Wolff goes on to contrast the approach to the Transcendent by conscious effort using the preferred and developed psychological function with the approach by means of the inferior function that passes through the unconscious. He concludes by commenting upon the significance of time and the need to be prepared at all times for the Mystical Awakening.

Franklin Merrell-Wolff continues this series by introducing the conception of the Monad, which he adds to the original group of assumptions, and he formulates a mathematical illustration to make its meaning more reasonable and understandable. He then proceeds to discuss the third and fourth assumptions by describing the process of reincarnation as it applies to the evolving Monad after having received the principle of mind from the Manasaputra or the fallen Dhyan Chohans. He goes on to present the fifth assumption concerning the evolution of relative consciousness as a process of progressive breakthroughs to more advanced stages of consciousness, and concludes this discourse by summarizing our different cognitive functions, namely, sense perception, conceptual cognition, and introceptual cognition.

Franklin Merrell-Wolff continues this series by considering the sixth assumption or postulate; namely, that the All is not completely determinate, but is a complex of determinate-indeterminate. He discusses the discoveries of twentieth-century physics that led to the statistical nature of law and the principle of uncertainty. He introduces a lengthy parenthetical statement on tulku reincarnation, which properly belongs to the discussion of reincarnation in part 2 of this series; this statement is based upon the organization of the principles of man as presented in the work of Sri Aurobindo, in the septenary schema of Esoteric Buddhism, and in the quaternary schema of the Taraka yoga system. Wolff then returns to a consideration of the seventh postulate regarding our range of freedom and moral responsibility. He introduces another parenthetical statement on the role pure mathematics plays in providing a dependable form to express pure metaphysical substance. In yet another parenthetical statement, he suggests a modification of Northrop’s conceptions of the aesthetic and theoretic continuums in order to stress the theoretical genius of the West and the importance of pure mathematics as a yogic discipline for Western man.

Franklin Merrell-Wolff continues this series by returning to a consideration of the eighth postulate or assumption regarding assistance that may be given to the evolving entity. He introduces and comments upon the third fundamental of The Secret Doctrine and a footnote in The Voice of the Silence in order to stress the importance of taking personal responsibility in following the yogic path, while at the same time recognizing that an attitude of surrender and self-sacrifice may call forth assistance within the limits allowed by karma. Wolff proceeds to a discussion of the ninth postulate that ultimate death or annihilation is an impossibility. He submits that, like the metamorphosis of the butterfly, what we call death is a transformation into another way of consciousness and not essential termination. He goes on to describe the death process as presented in the Theosophical eschatology found in The Secret Doctrine and The Mahatma Letters. Wolff concludes this discourse with another parenthetical comment regarding his dedication to the protection and promulgation of the Dharma.

Franklin Merrell-Wolff continues this series by presenting a brief abstract of the dying process as given in The Tibetan Book of the Dead. He then suggests a possible reconciliation between the eschatology of Theosophical literature with the eschatology presented in The Tibetan Book of the Dead, including a discussion of the nature of the Clear Light. He next turns his attention to an elucidation of the material given in the article “The ‘Elixir of Life’” concerning a discipline that purports to considerably extend the normal life cycle. Wolff offers some general remarks upon the subject of death based upon statements made by Jung and upon his own experience of the distinction between thoughts that think themselves and thoughts that are the result of the most intense, concentrated, directed thinking. He goes on to stress the importance of death to the outer consciousness as the great birth into the Eternal. Wolff then proceeds to a consideration of the tenth postulate; namely, that the creation of an existent out of absolute nothingness is an impossibility; he argues that this implies that law rules the universe and not the arbitrary fiat of a god.

Franklin Merrell-Wolff continues this series by calling attention to a principle or function that he regards as the most important fact in connection with his work. He offers a variety of designating terms for and interpretations of this function, and suggests the term ‘transcendental component’ as the most general definition of it. He goes on to describe the action of the transcendental component as imperienced by him since his Realizations in 1936, to explain the difference between transcriptive and speculative thought, and to discuss the nature of “on-beam” and “off-beam” thinking.

Franklin Merrell-Wolff continues this series by reporting another event connected with on-beam composition; namely, that which he has called “induction.” He introduces this subject by providing an analysis of trance consciousness and goes on to give an account of his personal experience of light trance consciousness during his Fundamental Realizations of 1936. He continues by describing states of consciousness that may accompany such light trance conditions and concludes by suggesting that the authentic glimpse of mystical consciousness aroused by induction, without manual means or chemical substances, is due to the action of the transcendental component and is the central purpose of all religion.

This recording has not been transcribed. This is a Sunday session from Wolff's 1976 conference in Lone Pine, an event for which he maintained a degree of formality. The first fifteen minutes of this session feature a musical performance.

Franklin Merrell-Wolff continues this series by stating the purpose of his work; namely, the contribution of what he is able to produce toward the redemption of all creatures. He introduces a parenthetical statement related to the subject of the stupas as presented by Lama Anagarika Govinda in his book Psycho-cosmic Symbolism of the Buddhist Stupa. He discusses the symbolic significance of the ancient problem of the squaring of circle, or the cubing of the sphere, as suggested by the basic diagram of the stupa with its cube on the ground, sphere upon the cube, and cone above the sphere. He then stresses the need to make the shift from the orientation to the square or cube, which is an orientation to the object of consciousness, to the circle or sphere, which is a movement toward the Realization of Consciousness itself—a process that may be called the “circularizing the square” or the “sphericalizing of the cube,” as the circle and sphere emphasize centeredness and an orientation to the subject or Self. Wolff then proceeds to analyze the meaning of the cone on top of the sphere, pointing out that one of the conic sections derived from the cone, namely, the hyperbola, has special significance in the generating of his mandala and is the next step in the yogic process.

Franklin Merrell-Wolff continues this series by discussing the mathematical basis of the mandala which grew out of his Realization that “substantiality is inversely proportional to ponderability.” He describes how this Realization took the conceptual expression S = 1/P or PS = 1, which is the formula for an equilateral hyperbola, and goes on to expand upon the symbolic meaning of the hyperbola as an expression of the inversion of consciousness that leads to the Realization of the liberating Consciousness. He continues to elaborate upon the generation of the mandala by analyzing the meaning of the two squares, the circle, and the four branches of the two conjugate hyperbolas that complete the symbolism of its mathematical structure. Wolff concludes this long parenthetical statement by noting that the anatmic doctrine of early Buddhism, in which the Self is considered a sort of epiphenomenon, would be in conformity with the mandala since the center of the hyperbolas are external rather than internal and primary as in the case of the circle.

Franklin Merrell-Wolff continues this series by returning to the discussion of the purpose of his work, which is to facilitate, as far as possible, the work toward the redemption of all creatures. He proceeds by elaborating upon the meaning of redemption in terms of a wrongness in this world and of the dangers inherent in a world in which man is lagging so far behind in his cycle of evolution and moral development.

Franklin Merrell-Wolff continues this series with a parenthetical statement concerning the cosmology of Sri Shankaracharya. He begins by stressing the importance of type psychology in evaluating a particular method of yoga and then expresses his high regard for the philosophical work of Shankara. He goes on to posit three views of the root principles in Hinduism; namely, Purusha and Prakriti, Brahman and Maya, and Ishvara and Shakti. He proceeds by calling attention to the inadequacies of Shankara’s theory of superimposition as the means by which a universe is produced. Wolff then introduces the conception of a Root Consciousness that produces the appearance of a universe by means of the objectified transcendental thought of “builders.” He asserts that the manifestation of a universe by superimposition implies a certain degree of error and triviality, whereas a universe that is composed of transcendental thought conveys a greater seriousness of purpose. Wolff continues his critique of Shankara’s cosmology by analyzing his employment of the figure of a jar to represent the relationship between Brahman and the universe. He concludes with Shankara’s assertion that in dreamless sleep we realize Consciousness without content; Wolff suggests that one may retain the state of consciousness with content and yet isolate at the same time Consciousness itself apart from content.

Franklin Merrell-Wolff continues this series by suggesting a correlation between the five koshas and the five yogas of Hindu religious philosophy; namely, karma yoga, bhakti yoga, raja yoga, jñāna yoga, and the yoga of the Great Renunciation. He begins by examining the principles of karma yoga; namely, renouncing the fruits of one’s actions, maintaining an equal attitude with respect to success and failure, and, ultimately, renouncing even the actions themselves. He asserts that karma yoga affords an excellent opportunity for gaining the power of concentration and the development of will power. Wolff next considers bhakti yoga and the vital sheath that correlates with it. He points out that the qualities most strongly associated with bhakti yoga are devotion, self-giving, surrender, and sacrifice, all of which involve the surrender of determination by the personal ego and the complete acceptance of the governance of the divinity. He goes on to discuss the office and attitude of the guru and concludes by differentiating between the dualism in the bhakti yoga orientation of one’s relatedness to the Divine and the non-dualistic orientation in jñāna yoga to seek one’s ultimate identity with the Divine.

Franklin Merrell-Wolff continues this series by considering the Mano Kosha, or sense-mind, and the raja yoga of Patanjali that is related to it. He begins by issuing a word of warning concerning the attainment of phenomenal yogic powers and then proceeds to analyze the apparent power that the sense-mind sheath has over us. He makes a distinction between freeing oneself from bondage to the appearance of sensuous objects achieved through meditation, concentration, and sensory deprivation and the freedom from the sensible objects attained through the liberating power of pure mathematics. He go on to discuss the history of counting and the development of number theory far transcending the power of sensuous correlation to demonstrate how objects of conceptual thought may function as a yogic discipline to undercut our attachment to the world of sensible objects.

Franklin Merrell-Wolff continues this series by presenting the fundamental principles of the yoga of knowledge, or jñāna yoga, which is associated with the intellectual mind sheath. He discusses Shankara’s conception of the orders of unreality and concludes that the conceptual order has a reality transcending that of the perceptual order. He goes on to outline the triune nature of man and asserts that jñāna yoga uses the powers of the conceptual aspect of man to master the animal or sensuous aspect of man, and then leads to the self-surrender of that conceptual aspect to the Realization of the transcendent, introceptual being. Wolff enters into a discussion of the discontinuity between a sensual being oriented to particulars and a conceptual being oriented to universals, and he suggests that the story of the descent of the Manasaputra, or “sons of mind,” presented in The Secret Doctrine offers an explanation of this problem. He then describes the steps in the process of self-analysis that a jñāna yogin goes through for the purpose of isolating his true identity. Wolff then affirms that by the bestowal of the transcendental component, a fifth stage of yoga, beyond the fourth stage of self-realization, may be realized wherein one transcends the duality between the universe of objects and the nirvanic withdrawal and becomes a free mover laboring to bring that freedom to all suffering creatures.

Franklin Merrell-Wolff concludes this series by offering a parenthetical statement on the subject of the sense in which he is a Buddhist. He outlines the fundamental principles of Buddhism and points out the features with which he takes exception. He stresses that his own personal orientation to the rational forms of Buddhism rather than to the aesthetic forms such as Zen. He further differentiates his orientation by stating he favors the ashunya form of Buddhism rather than the shunya form, and that he disagrees with logical Buddhists by affirming that there three, not just two, faculties of cognition. He distinguishes his orientation as it pertains to the Tantric forms of Buddhism, the Advaita form of Vedanta and the forms of Buddhism that are closely allied to it, and in general, to orientations that favor the aesthetic component over the theoretic component. He concludes by affirming his acceptance of the Kwan-Yin vow and its recommendation of the renunciation of the Great Reward so that this value may be shared with all creatures.

Franklin Merrell-Wolff offers an evaluation of Jung’s “Seven Sermons to the Dead.” He considers these Sermons to be an account of the movement from dualistic consciousness to non-dualistic consciousness and suggests a philosophic interpretation of them based upon the Advaita Vedanta of Sri Shankaracharya, logic and mathematics, and his own Realizations. He formulates a criticism of the logical dichotomy and examines the moral implications of regarding the pairs of opposites as of “one sameness” in the non-dualistic state of consciousness. He affirms that although nothing can be said of the non-dualistic consciousness in dualistic terms, it nonetheless remains in the background of dualistic consciousness and may modify the course of thought and action in the dualistic world. Wolff proposes a clarification of Jung’s statement that sexuality is the opposite of spirituality and concludes this commentary by giving a possible symbolic meaning to the numbers one, two, and, three.

Franklin Merrell-Wolff offers an approach to yogic method growing out of the development of mathematics and the story of Western philosophy. He discusses the significance of Immanuel Kant’s Critique of Pure Reason and affirms that the basis for metaphysical knowledge rests on the Realization of a third form of cognition hat he calls “introception.” He explains how symbolic logic and the use of transfinite numbers can point to a transcendental meaning.

Franklin Merrell-Wolff discusses the vertical and horizontal relationships with which man is confronted in terms of the following pairs of opposites: purity-impurity for the vertical relationships and compassion-incompassion for the horizontal relationships. He represents these relationships by plotting them on a rectilinear Cartesian coordinate system. He goes on to expand the definition of these pairs of opposites by introducing the concepts of goodness, righteousness, and benignity, and suggests a more comprehensive understanding of purity as a single-pointed devotion to the transcendental Consciousness. Wolff describes his imperience of levity during the ascension of consciousness in his transformation cycle of 1936.

Franklin Merrell-Wolff continues this discourse by exploring the distinction between the Oriental tendency to formulate metaphysical statements concerning yogic Realization and the Western inclination to produce psychological-epistemological statements. He addresses the question of how we determine truth by examining the approach from the empirical scientific base and from the zone of logical relationships. He comments upon the irrational, Dionysian side of man that views nature as arbitrarily ruled by the gods, and the rational, Apollonian side, which seeks to gain control over nature through scientifically understanding natural law. Wolff then returns to his analysis of truth determination by asserting that in addition to determination by empirical fact and logical relationship, there is an approach through the penetration into a transcendental way of Consciousness wherein truth becomes that with which the self is identical. He elaborates upon his description of levity, which he described in part 1 of this discourse as having a sense of returning home, and he suggests that the story of the descent of the Manasaputra offers an explanation of this imperience. He concludes by speculating that the lowest aspect of the Manasaputra can meet man only on the conceptual level but not on the sensational level.

Franklin Merrell-Wolff introduces his sixteen-part series titled “Three Fundamentals of the Introceptive Philosophy.” He states the first fundamental, “Root Consciousness is original, self-existent, and constitutive of all things,” and outlines three philosophical orientations that grow out of the principles of consciousness, substance, and dynamism; namely, Materialism, Vitalism, and Idealism. Wolff stresses the importance of guarding against a misunderstanding of his philosophic contribution and affirms that the method of yoga that he recommends is one in which a state of transcendent Consciousness may be aroused by dwelling upon the philosophic transcription from which it is born. He reiterates the three fundamentals of the introceptual philosophy and concludes by emphasizing the significance of the conceptual order as the intermediate function between the introceptual order and the perceptual order.

Franklin Merrell-Wolff comments upon the production of the audio recording, “Purpose, Method, and Policy of this Work.” He considers the combination of logical development and stream of consciousness academically unacceptable, but that “it is a little interesting.”

Franklin Merrell-Wolff discusses our difficulty in understanding the Buddhist conception of “voidness” and suggests that the meaning of this notion may be clarified by considering it from the perspective of those philosophical systems in the West that make a distinction between appearance and substance. He affirms that Root Consciousness is the ultimate nature of all things, and that there is no non-conscious existent that enters into relationship with this consciousness. He concludes that if all that is consists simply of the stuff of consciousness, it may very well be said to be “empty.”

Franklin Merrell Wolff offers an introduction to the audio recording, “Purpose, Method, and Policy of this Work.” He describes this work as an experiment in uniting the complementary principles of directed, logical development of thought with the autonomous stream of thought that develops of itself. He concludes by pointing out that mathematics is the keynote of the West and that it should be balanced with the metaphysical spirit of the East—both being transcendental in their orientation.

Franklin Merrell-Wolff considers five hypotheses regarding the continuation of consciousness after the death of our physical organism: first, that consciousness is an accident of evolution and that death therefore implies the cessation of consciousness; second, that psyche and soma are not separate or separable and the death of the soma implies death of psyche; third, parallelism, or synchronicity, which holds that the processes of disintegration that take place in the soma upon death are also reproduced in the psyche; fourth, that the relationship between psyche and soma are “interactive” and that states affecting one also have an effect upon the other; fifth, that the psyche inhabits the soma and provides for a continuation of individual consciousness by maintaining a correlation with a subtle vehicle or substance not involved in the physical death.

Franklin Merrell-Wolff continues the discussion of the meaning of death by presenting a sixth view that ultimate Consciousness is constitutive of all things and that the psyche and soma are both of the same stuff, thus eliminating the problem of the relationship between psyche and soma and the continuation of consciousness after what we commonly consider the death of the physical organism. He elaborates upon the first fundamental of The Secret Doctrine in which it is affirmed that the Ultimate may be viewed from the standpoint of substance, dynamism, and consciousness. He offers the experience of going to sleep and dreaming as an analogy of what happens to subject-object consciousness when one dies. He discusses the trance state and his ability to hold the relative consciousness intact observing, analyzing, and reporting on the transcendent state, and he suggests that this technique may offer a means whereby one could maintain continuity of consciousness during the dying process.

Franklin Merrell-Wolff discusses three elements of his yogic discipline: philosophical material from The Secret Doctrine, the self-analysis of Shankara, and aspiration. He describes the shift from “point-I” to “Space-I” consciousness and comments about the witness on the sidelines that embraced both states. He issues a caution about avoiding an imperfect Realization that may result in a massive inflation. He goes on to elaborate on the notion of a non-fixed Nirvana and the Realization of Paranirvana, and suggests that this Realization might prove to be essential preparation for realizing the highest degree of consciousness during the dying process. He affirms that the evolution of reason is necessary for the attainment of mastery, and that mastery, not nirvanic withdrawal, is the supreme achievement that lies before man. Shifting topics, Wolff discusses the similarity between the concept of the photon jump in subatomic physics and the movement from one plane of consciousness to another, and he likens the latter to a leap from objective consciousness to the inner consciousness beyond the transition of death.

Franklin Merrell Wolff offers a remark on the audio recordings, “Purpose, Method, and Policy of this Work.” He restates a maxim of Immanuel Kant’s to the effect that “perceptions without conceptions are blind and conceptions without perceptions are empty.” He then suggests a parallel maxim, which is “that pure mathematics without metaphysics is empty and that the pure metaphysical vision is unthinkable without mathematics, but by the marriage of these two the unthinkable becomes, in some measure at least, thinkable.” He asserts that by the Realization of a third order of cognition it is possible to render metaphysical knowledge possible and to make thinkable that which otherwise would remain unthinkable. Wolff proceeds by reviewing his mathematical representation of the principle of periodicity and points out that the sum of all possible phases and counter-phases is always zero. He concludes by calling attention to Shankara’s admonition to seek the permanent in the impermanent even while participating in the impermanent periodicity of life—an unthinkable proposition that becomes thinkable with the help of mathematical analysis.

Franklin Merrell-Wolff discusses the orientation to wholeness and goodness. He begins by contrasting the iti-iti path of inclusion and the neti-neti path of exclusion, and notes that both are valid approaches to yoga. He then describes the autonomous process of an inversion of consciousness from the “point-I” to the “Space-I,” a process that brings one to the threshold of Nirvana. Wolff calls attention to the Arya path of the renunciation of the nirvanic withdrawal that allows one to remain in the world to work toward the redemption of all creatures. He then goes on to formulate a description of a still vaster Realization of Consciousness, which he calls “The High Indifference,” making it possible to abide in a state that integrates the sangsaric consciousness and the nirvanic consciousness into the unity of the Paramatman.

Franklin Merrell Wolff offers an extemporaneous statement on the triune nature of man, a statement that will serve as an introduction to the series of audio recordings, “Purpose, Method, and Policy of this Work.” He stresses the importance of the discipline of the animal nature, and addresses the meta-psychological problem of the asuric temptation that arises in the relationship between man and the Divine. Next he discusses the difficulty that arises in connection with the effort to “transcribe,” or formulate in conceptual terms, the noetic content of the Awakened Consciousness. He concludes by noting that the audio recordings in this series are an experiment in trying to combine directed, conceptual thought with the spontaneous, transcriptive thought that comes from the introceptive Consciousness.

Franklin Merrell-Wolff raises the possibility of certain knowledge in the dualistic world. In particular, he directs this question toward three forms of cognition: sensuous cognition, conceptual cognition, and introceptual cognition. He provides a critique of the scientific method, and points out that empirical science gives pragmatic truth, but not certainty. Wolff then relates several amusing anecdotes to demonstrate that the senses do not give certainty. He goes on to analyze the conceptual power of cognition and notes that even in mathematics our thinking is based on postulates or axioms that are not self-evident. He also notes that the foundation of mathematics includes a number of paradoxes. Wolff submits that the only certain knowledge is that knowledge which is awakened by introceptual cognition; however, he points out that there is an unavoidable error in transcribing this knowledge into sensuous or conceptual terms. Accordingly, he concludes that one must concede the possibility of error or failure in our knowledge, but nonetheless encourages us to dare to accept the challenge of the Great Adventure.

Franklin Merrell-Wolff discusses the audio recording series, “The Meaning of Death,” with those present at the forty-seventh Convention of the Assembly of Man. Wolff also clarifies his position on organizational dues and the acceptance of money or gifts for the rendering of a spiritual service. He then comments upon the problems of maintaining an academic career while on the yogic path and the need to employ sensory images and conceptual patterns to suggest a way of consciousness that is neither sensuous nor conceptual. He concludes this conversation by discussing the importance of being able to maintain the relative consciousness on the sidelines in order to record the shift to higher states of consciousness.

Franklin Merrell-Wolff presents an extended preliminary statement in preparation for the continuation of a discourse delivered earlier on the subject of the Buddhist stupas (see parts 8 and 9 of “Purpose, Method, and Policy of this Work”). He reviews the significance of the cube and the sphere as symbols of the religious problem and goes on to explore the meaning of the cone on top of the sphere. He then analyzes the realization that took the form “substantiality is inversely proportional to ponderability,” converts it into a mathematical formula, and discusses the implications of the equilateral hyperbola as a mathematical symbol derived from the geometric structure of the stupa.

Franklin Merrell-Wolff begins this series by commenting on Robert Johnson’s analysis of the Grail myth found in his book titled He. He continues by listing three fundamental postulates of Jungian psychology; namely, Jung’s conceptions of the personal and the collective unconscious, of psychological types, and of the archetypes of the collective unconscious. Wolff explores the meaning of the blanket term ‘unconscious’ as it is presented by Jung and gives an outline of the more highly differentiated states of consciousness described by Aurobindo. He then provides an explanation of the possible origins of dream experience and calls attention to an important distinction between “dream” and “actual” experience during sleep. He offers further clarification by stressing the value of trance in realizing the superconscient Light and the value of the dream for understanding the subconscient problems of life. He points out that the great teacher on the yogic path is not the dream, but rather, the discipline connected with trance that in some degree opens the door to superconscient states of Consciousness. Wolff then issues a warning against the use of drugs that seem to duplicate authentic yogic experience, and refers to Aurobindo’s conception of the “intermediate zone” to emphasize the dangers associated with the use of drugs that mimic or counterfeit authentic mystical experience.

Franklin Merrell-Wolff continues this series by contrasting the seven states of consciousness referred to in Theosophical literature with the states of consciousness dealt with in depth psychology. He reaffirms his position that while psychology primarily deals with experience derived from dream states, yoga is concerned with imperience realized through some degree of trance state. He analyzes the nature of Brahman as “Consciousness without content,” or “consciousness of Consciousness,” and proceeds to describe the process whereby cognitive content is produced within this Pure Consciousness. Wolff then raises a question as to whether Jung uses the term ‘unconscious’ as a concept restricted to the domain of life or as a blanket term including all possibilities of consciousness. He asserts that those who are going the ascetic way aim to overcome the demands of life so that its various manifestations can become the instruments of the Divine. Wolff then raises a question regarding the adequacy of the conception of the “collective unconscious.” He gives an account of the Copernican shift in astronomy and the contribution of Kant in philosophy to suggest that in the field of psychology a corresponding shift is possible that changes our orientation from an experience of alternating consciousness and unconsciousness to a base of reference that abandons the conception of unconsciousness completely. He points out that from the perspective of the empirical man moving from plane to plane, the plane of consciousness just left seems unconscious; on the other hand, from the perspective of the “transcendental component,” all is Consciousness. He concludes this discussion by observing that from a transcendental perspective, all myths fail and mathematics takes their place.

Franklin Merrell-Wolff continues this series by outlining the second postulate of Jungian psychology, which is Jung’s conception of psychological typology. Wolff describes the attitudes of extraversion and introversion, and defines the four primary functions of thinking, feeling, sensation, and intuition. He turns to the complexities of type psychology when other factors are taken into consideration, and then examines a few of the consequences entailed by psychological typology for politics, therapy, and diet. He goes on to summarize the typology developed by Dr. Sheldon, who developed temperamental types based upon physiological type; namely, the endomorphic, mesomorphic, and ectomorphic. Next, Wolff gives an account of Celtic and Germanic history and discusses the influence this historical development had on the formulation of the Grail myth and the masculine psychology of Western civilization in Europe and North America. He discusses the superposition of Christianity upon the barbaric peoples of Europe at that time and points out that this barbarism could only be transformed or redeemed by applying the principle of determination by force. He goes on to question the validity of the Grail myth for all psychological types, for those who are not of Celtic-Germanic descent, and for those not conditioned by the principle of determination by force. He then cites Aurobindo’s essay on Heraclitus in which it is pointed out that humanity is evolving beyond determination by the principle of force, through determination by the principle of reason, and toward determination by the principle of ananda.

Franklin Merrell-Wolff continues this series by introducing the third postulate of Jungian psychology concerning the notion of “archetypes.” He comments upon the nature of the “shadow,” the “anima” and “animus,” “Mephisto,” and the “Sage,” pointing out that archetypes were often projected as gods in classical civilization. Wolff offers a self-analysis of his experience with the psychological aspects symbolized by the Grail myth and emphasizes his orientation to thought and the way of the hermit as opposed to the interest in the girl and the competitive spirit. He goes on to give an account of his brief interest in Napoleon Bonaparte as his hero; but, he points out that this was replaced by an orientation to Sir Isaac Newton as carrying the image of the Sage. He states that in the field of competition the hero gains status by defeating his opponent, while in the field of thought, the accomplishments of the Sage do not imply the defeat of the other fellow. Wolff goes on to present more autobiographical material and to introduce another system of typology based upon three cues to understanding: the visual type, the auditory type, and the motor-verbal type. He discusses pure mathematics and the religious orientation, and the basic hostility between pure mathematics and the experimental psychology of the day. He continues his analysis of the psychological orientation with a critique of Jung’s intuitive formulation and his inability to comprehend and appreciate the importance of mathematics and the mathematically-oriented psychological type. Wolff asserts that the true meeting of East and West is a marriage of the Eastern orientation to the aesthetic component and the Western orientation to the theoretical component, and suggests that instead of Christ being the primary figure with respect to Western man, it really is Pythagoras. Wolff concludes this part of the series by referring to the work of Kant and by introducing his notion of introceptual cognition as a way of knowing metaphysical truth precluded by Kant’s Critique of Pure Reason.

Franklin Merrell-Wolff continues this series by considering the Jungian doctrine of wholeness and the subject of fourfoldness. He begins by raising questions about Robert Johnson’s conception that threefoldness is inadequate and incomplete; Wolff asserts that, on the contrary, it is preeminently stable and complete. He proceeds to a discussion of the principle of wholeness as developed by both Jung and Johnson, and notes that he accepts the conception of wholeness if it implies that each member of a pair of opposites has equal factuality, but that he rejects the conception if it entails an equal orientation to and acceptance of each member of a pair of opposites. Wolff goes on to contrast the orientation to wholeness as a therapeutic ideal with the orientation to virtue as a moral ideal, and he recounts his experience as a draftee in World War I as an example of the moral problem presented in trying to attain wholeness. He concedes that although we may all share in the collective guilt of humanity, one must not cultivate this negative side and, indeed, should only accept it if doing so is for the purpose of transformation. Wolff then refers to a psychiatrist who said that if given the chance he would have submitted Sir Isaac Newton to electric shock treatment, and he again addresses the question of wholeness by acknowledging that while psychological difficulties may arise when functioning on the mundane “crow” consciousness of well-rounded mediocrity, that is no reason to devalue the supermundane soaring “eagle” Consciousness. He continues to clarify the distinction between the psychological type characteristic of the intuitive psychologist and the thinking mathematician, and he suggests that a critique of the intuitive function would be helpful.

Franklin Merrell-Wolff continues this series by offering a critique of the relationship between the mundane psychological order and the supermundane metaphysical order. He gives particular attention to an analysis of whether there is an external reality corresponding to the perceptual experience of our mundane psychical imagos and to the numinous imperience of our royal psychical imagos. Wolff goes on to discuss four positions taken in regard to this metaphysical question: solipsism, medical materialism, the universal illusionism of Shankara, and the universal realism of Aurobindo. He emphasizes that the supreme value is to be found within the transcendental component and encourages us to seek its Realization. Next, Wolff discusses the pejorative point of view taken by the medical materialist and the “nothing-but” psychologist, both of whom consider the value of religious experience to be determined by and nothing-but the physical and psychical states of the individual. He continues by addressing the question of how to judge the content of religious experience and suggests the figure of the caterpillar and the butterfly to represent what happens to an individual when he experiences the mystic or yogic breakthrough. He also suggests the figure of the horseshoe magnet to make a distinction between the psychology of the “earth” and the psychology of the “sky.” He again acknowledges that psychological problems of adjustment may need to be resolved for those making the ascent from the earth consciousness to the sky consciousness, but maintains that these problems can be resolved if not improperly handled by the ordinary psychologist. Wolff calls attention to the vow of Kwan-Yin and the Great Renunciation of the nirvanic Realization in order to help those still bound by earth consciousness, and concludes by stating that for those who have established their foundation in the sky, the image of consciousness rising as islands out of a sea of unconsciousness would no longer be valid; a better image would be that of relative earth consciousness nourished by the descending rain of superconscient Consciousness.

Franklin Merrell-Wolff concludes this series by giving an account of two dreams that occurred prior to his Realizations of 1936. He states that he has not found the interpretation of these dreams from a Jungian perspective to be satisfactory and suggests an interpretation based primarily upon the psychology of Sri Aurobindo. He proceeds by making a distinction between the Jungian notion of the “anima” and the Aurobindian notion of the “psychic being” and offers a comparison between the character of Mephisto and that of the “Asura,” as he knows them from his own insight into their inner nature. Wolff provides an analysis of his second dream based on the assumptions that the young woman represents the psychic being, Mephisto represents the mental Asura, and the Sage represents the transcendental component, or what Aurobindo calls the “overhead Divine.” He compares the issue of this dream on the microcosmic level to the story of the fall of Lucifer on the macrocosmic level, and points out that the attempt on the part of the Asura to dominate the psychic being eventuated not in the destruction of the Asura but in its subordination as a vice-regal power under the governance of the transcendental component.

Franklin Merrell-Wolff comments upon the radical difference between the Eastern and Western approach to psychology as reflected in William James’ The Variety of Religious Experience and in The Foundations of Eastern and Western Psychology, edited by Swami Ajaya. In regard to the psychology of religious experience, Wolff characterizes the Eastern approach as metaphysical, wand he contrasts this approach to the empirical, scientific interest in observable psychical facts prevalent in the West. He submits that the Western approach to psychology is, in general, analytic, materialistic, and reductive, while the Eastern approach tends to be synthetic or integral, idealistic, and goal-oriented.

Franklin Merrell-Wolff comments on the book, Living with the Himalayan Masters, by Swami Rama. He notes that this book is not only an intriguing account of the lives of Eastern sages, but also a revelation of the astonishing powers that some of these sages have mastered. He cautions students not to abandon their critical, rational orientation by adopting a credulous fascination with such powers. He goes on to argue that while some siddhis may ultimately be explained by the application of our physical laws, to fully understand their manifestation would require an integration of our conceptions of matter, energy, and consciousness. Wolff then reviews examples of some of the phenomenal siddhis presented in the book and issues a strong admonition against developing such powers for immoral or unethical behavior. He concludes by maintaining that if such powers do exist, the proper attitude toward them should be scientific and not religious.

Franklin Merrell-Wolff continues his reflections on the book, Living with the Himalayan Masters, by Swami Rama. He begins with the question of the reality of the deity. After reviewing the various philosophical and religious terms used to refer to the Supreme Principle, Wolff submits that the meaning usually given to the term ‘Brahman’ in the East should not be understood to have the same sense as the term ‘God’ in the West. He goes on to comment on the tenth letter in The Mahatma Letters, in which the author delivers a scathing critique of the belief in God and attributes two-thirds of humanity’s evil to religious institutions. Wolff then discusses four philosophical orientations toward the Root Principle (namely, theism, pantheism, panentheism, and nontheism), and examines the difficulties involved in attempting an integration of these different points of view. Next, he makes a distinction between the experience of Brahman as bliss and a full identification with Brahman, an identification in which one knows both the pain of sangsaric existence and the bliss of nirvanic consciousness and thereby has the capacity to bring something of the redemptive power of nirvanic bliss to the starving multitudes in Sangsara. Wolff suggests that such a Realization of Brahman is identical with the Alaya Vijnana of the Buddhists and that this enables an integration of Vedanta with Buddhism. He then discusses the logic of this non-dualistic position and contrasts the role of the Pratyeka Buddhas with that of the Buddhas of Compassion. Wolff concludes with a description of the imperience of the transcendental Other and a discussion the meaning of inner assurance and immortality.

Franklin Merrell-Wolff describes the principle of “psychological reductionism” as the thesis that any psychical state of an entity may be interpreted by an analysis of earlier states. He submits that the orientation to “ends”—that is, the idea that any given psychical state may be understood by the goal toward which the entity is striving—may provide a better way interpretation. Wolff then postulates that human beings are primarily “triune beings” consisting of an animal, human and spiritual entity. He goes on to assert that conceptuality is a superimposition of a higher principle upon the animal or sensuous entity. He notes that while most of this humanity identifies with the sensuous entity, some identify with the distinctly human aspect—that is, with the superimposed conceptuality; the next big step is to awaken an identification with the spiritual entity.

Franklin Merrell-Wolff continues his discussion of the triune nature of man by defining yoga as the yoking of the individual personality to the spiritual being or true inner reality. He emphasizes two methods of yoga; namely, the yoga of inclusion and the yoga of exclusion. He correlates the yoga of inclusion with the psychologist’s orientation to “wholeness” rather than to truth, goodness, and compassion; he describes the yoga of exclusion as the breaking of one’s identification with all that exists within the mundane order, both the good and the bad in the relative sense, with the goal of realizing that which is never an object of consciousness or the subject to consciousness.

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Franklin Merrell-Wolff, Dr. Brugh Joy and Carolyn Conger discuss the unexpected death of Gertrude Wolff. Dr. Joy reports on the after-death state of Gertrude, responds to some of Wolff’s questions, and expresses his feeling that Gertrude’s withdrawal affords Wolff the challenge to reach an even greater integration of his psyche.

Franklin Merrell-Wolff conducts a memorial service for Gertrude Wolff. He presents a short biographical statement and offers a brief overview of her psychological type and character. He then goes on to give something of his own background and that of his first wife Sherifa in order to complete his commentary on Gertrude’s life and her importance to him and the continuation of his work. He insists that without Gertrude he would not have been able to produce his audio recordings and that credit is due to her for this work. Wolff continues by relating the circumstances of Gertrude’s death, his decision to withdraw her life support so she could pass peacefully to the other side, his love and gratitude for her, and his deep pain at her passing.

Franklin Merrell-Wolff gives an account of two fundamental dreams that occurred prior to his Realizations of 1936. He suggests an interpretation based primarily upon the psychology of Sri Aurobindo, but he also reports on an interpretation from a Jungian perspective given by Robert Johnson. Wolff proceeds by making a distinction between the Jungian notion of the “anima” and Aurobindo’s notion of the “psychic being,” and he offers a comparison between the character of Mephisto and that of the “Asura” as he knows them from his own insight into their inner nature. Wolff provides an analysis of the second dream based on the assumption that the young woman represents the psychic being, Mephisto represents the mental Asura, and the Sage represents the transcendental component, or what Aurobindo calls the “overhead Divine.” He compares the issue of this dream on the microcosmic level to the story of the fall of Lucifer on the macrocosmic level and points out that the attempt on the part of the Asura to dominate the psychic being eventuated not in the destruction of the Asura but in its subordination as a vice-regal power under the governance of the transcendental component. Next, Robert Johnson gives his interpretation of the second dream from a Jungian point of view. He describes the Mephistophelean dance as the dance of life in which the intellect often exhausts the inner feminine of creative thinkers, and he offers Wolff a choice of following one of three paths at this stage in his life: accept physical death, find another women to continue the life-force transfusions that Gertrude provided, or seek to realize a nondual level of consciousness above all pairs of opposites symbolized by the Sage.

Franklin Merrell-Wolff begins a running commentary following the passing of his wife Gertrude by revealing his intensely personal thoughts and feelings since her death. He expresses his despair, difficulty sleeping, and loss of will to live.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by expressing his sense of complete desolation and lack of enthusiasm for life.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a sense of rebellion and anger for having to endure this devastating loss. He discusses his lack of sleep, difficulty breathing, agony and exhaustion, and his frustration and confusion in dealing with daily living. Wolff then raises the question of compensation for renouncing the state of nirvanic bliss as recommended in The Voice of the Silence in light of his two Transcendental Realizations of August and September of 1936. Wolff comments upon the material presented in “The Mystery of Buddha” to be found in the so-called third volume of The Secret Doctrine where it is stated that the Buddha was reincarnated in a tulku form in the person of Shankara and that Shankara appeared again as Christ to face crucifixion as the karmic consequence of his suicidal withdrawal. He suggests that if he is passing through a parallelism with Shankara, then he may be experiencing his own crucifixion in the death of Gertrude involving a passage through states of feeling far greater than that of the ordinary human experience when one loses a beloved. He points out that the shock of Gertrude’s death initiated a psychological crucifixion and an enantiodromia forcing an integration of the masculine religious orientation of Vedanta and Buddhism with the feminine orientation of Christianity in its fundamental form.

This is the first part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. (There are a total of twenty-one conversations in this series.) The topic of the conversation chronicled here is the two major dreams that Wolff had prior to his 1936 Realizations, and it presupposes a familiarity with both of these dreams and with the interpretation that the well-known Jungian analyst Robert Johnson gave to them. This material can be found in the audio recording, “Report of Major Dreams” (16 June 1978). Dr. Joy emphasizes that these dreams are “precognitive” in the sense that they are pertinent to Wolff’s current situation; in particular, he agrees with Johnson’s conjecture that these dreams pertain to a decision that Wolff faces regarding the internalization of the feminine aspect of his psyche.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by suggesting that his passage through the Via Dolorosa may not be preliminary to another Realization, but rather presages a resurrection—or in psychological terms, an enantiodromia—that could lead to the birth of another consciousness.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by discussing how her loss affects the public, professional side of his personality and the private, personal side.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by noting that the stress in manipura that he had been experiencing since her death was temporarily alleviated after reviewing one of his recorded discussions with Dr. Brugh Joy and Carolyn Conger.

This is the second part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. Their discussion of Gertrude’s death and Wolff’s major dreams continues; in particular, Dr. Joy develops the idea that these dreams are relevant to Wolff’s internalization of the feminine aspect of his psyche. At the end of the recording, Dr. Joy expresses his desire to purchase Wolff’s ranch.

This is the third part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. Their discussion includes: their different psychological orientations; Shankara and tulku incarnation; John Lilly; Dr. Joy’s evaluation of the importance of Wolff’s recordings on death and dying; and, some circumstances of Wolff’s current life situation.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting that he has decided to continue to make determinations on the basis of thought rather than gamble on a feeling function that might be unreliable in its early stages of use. He goes on to observe that some women seem to have the power, apparently connected with the quality of voice, to ease the stress in manipura. He then reports that Dr. Joy said that Gertrude’s cremation was not a painful, but a liberating experience. Wolff then insists that he will not, if possible, allow his relationship with Gertrude to be destroyed and hopes that they may pick it up again sometime in the future.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting his lack of sleep and deep inner fatigue. He describes the partial relief he gets by listening to music and his taped conversations with Brugh Joy and Robert Johnson. He goes on to review three options available to him for continuing life after Gertrude’s passing: the way of death, the way of the companion, and the way of the god. He acknowledges that he does consider death an attractive option, but goes on to discuss the way of the companion by giving details of his experience after the death of his first wife Sherifa. He then discusses the possibility of going both the way of the companion and the way of the god. He laments the shock and profound suffering of Gertrude’s sudden departure and concludes that the illumination of the mind is not enough, but that in addition the heart also must be illumined.

Franklin Merrell-Wolff begins a series of autobiographical discourses following the death of his wife Gertrude. He describes the founding of The Assembly of Man in 1928 with his first wife Sherifa and the building of the ashram in Tuttle Creek Canyon. He goes on to give an account of Sherifa’s passing and his experience of a subtle bleeding of life-force, which would only stop when in the presence of certain feminine entities. He comments on the value of his relationship with Gertrude and the credit she deserves for enabling his work, and in particular, for the production of his audio recordings. He goes on to consider whether he can continue his work now that Gertrude has passed away. He analyzes his present situation in the light of his “great dream” some fifty years earlier, and proceeds to offer facts from his personal life that tend to confirm the analysis of this dream. He relates experiences from his early years, adolescence, and school years, and emphasizes the value of his introduction to Theosophical teachings at the Temple of the People. He also highlights the importance of his Harvard metaphysics seminar in which a fellow student presented and defended a paper on Vedantic philosophy; Wolff describes how this ultimately led to his giving up the prospect of an academic career to search for a possible third function of cognition. He closes by recounting his year teaching mathematics at Stanford, his years in the army, and his meeting and marrying Sherifa.

Franklin Merrell-Wolff continues this series by commenting upon his leaving the Temple of the People in 1922 after the death of Mrs. Francis LaDue, one of its principal leaders. He gives an account of his move to San Fernando where he and Sherifa purchased a portion of his father’s orchard. He goes on to describe Sherifa’s meeting with Pir-o-Murshid Inayat Khan while she was in New York working for the Theosophical group in Krotona, and he relates the details of their association with him. He then outlines their association with the United Lodge of Theosophists between 1923 and 1928, and presents a brief history of the Theosophical movement. He goes on to discuss the economic problems inherent in doing public work, from which no income may be derived, and the need to earn a living, and he gives an account of his economic life. Wolff then goes on to describe his friendship with fellow Theosophist and personal physician, Dr. Frederick Finch Strong, and their trips through Death Valley in 1926 and over the Mormon Dugway in 1927. He closes by describing an automobile trip from San Fernando to Chicago in 1928.

Franklin Merrell-Wolff gives an impromptu discourse concerning the place Gertrude had in making his work possible. He begins with the death of his first wife, Sherifa, and describes the direct transfusion of prana or life-force that he used to support Sherifa during her dying process. He outlines the desolation, enantiodromia, and subtle bleeding that he experienced after her death and his need for the appropriate feminine companion to stop the bleeding and to create the conditions that would allow him to continue with his work. He gives credit to Gertrude for her contribution in making this work possible. Wolff goes on to discuss a new phase of Enlightenment that may be opening since Gertrude’s passing. He refers to the symbolism of the Grail myth and of a major dream in order to shed some light on his current condition and the challenges before him. Wolff recounts his experience of listening to a fellow student present a paper on the Vedanta and defend it successfully against all criticism while in a seminar on metaphysics at Harvard. He explains that this experience led him to abandon a promising academic career in search of a possible function of consciousness that opens the door to metaphysical truth. He goes on to relate his first learning of Shankara in The Secret Doctrine and in Deussen’s The System of the Vedanta. He proceeds to describe his fourth Realization, the taking of the Kwan-Yin vow, and the ultimate Realization of the High Indifference. He then offers an interpretation of his poem “The Supreme Adventure” as symbolically representing the yogic journey; and he emphasizes that while philosophic contemplation may orient the mind, it is not enough. One must be prepared to cross the burning desert of purification to reach the mountain top of Illumination.

Franklin Merrell-Wolff describes the difference between his work before and after the death of his second wife Gertrude. He makes a distinction between the words ‘embodiment’ and ‘incarnation’, suggesting that there could be more than one incarnation during a given embodied lifetime. He goes on to tell the story of the reincarnation of Shankara as the Christ as an example of the Monad putting forth different qualities or principles in a series of incarnations. Wolff then discusses the experiences he has been passing through that were initiated by the death of Gertrude. He acknowledges that his thinking is less philosophical, but rather more like drama or storytelling, that his former philosophical production is coming to a close, and that it is as though he is going through another incarnation. Wolff then takes up questions from those present regarding the dying process and the possibility of communication with those who have passed in.

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This is the fourth part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. In this dialogue Dr. Joy begins to read from the Chögyam Trungpa translation of the Tibetan Book of the Dead and discusses how it may apply to Wolff's current situation.

This is the fifth part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. In this dialogue Dr. Joy touches on Wolff's death; the evolution of Wolff's group, the Assembly of Man; luminosity; Rudolf Steiner; and his own teacher.

This is the sixth part of a year-long series of recorded dialogues between Franklin F. Wolff and Brugh Joy that took place after the death of Wolff’s second wife, Gertrude. This dialogue Dr. Joy returns to the Chögyam Trungpa translation of the Tibetan Book of the Dead and a discussion of how it relates to Wolff's current situation.

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Franklin Merrell-Wolff and Erma Pounds have a short conversation about the nearness and circumstances of Wolff’s own death, his ability to reach Gertrude, the support that Gertrude gave to Wolff and his need to carefully replace it, Dr. Brugh Joy, and the activation of Wolff’s “major dreams.”

Franklin Merrell-Wolff continues to provide autobiographical material concerning the death of first wife, Sherifa, and his second marriage to Gertrude. He gives an account of a number psychological states that he went through after Sherifa’s death including a tendency to suicidal feelings, an enantiodromia causing a shift in his psychological type from thinking to feeling that he dealt with by cultivating an interest in music, a descent into a state of desolation, a subtle bleeding of energy or life-force, and a search for a feminine companion who had the capacity to stop the bleeding. He describes meeting Gertrude in Chicago and their trip back to Santa Barbara for her to determine whether she found living with him satisfactory. He goes on to define something of the nature of his search for a feminine companion and offers a description of Gertrude’s personality and psychological type. He provides details regarding their marriage, the settling of the estate in Santa Barbara, and the move to the ranch near Lone Pine. Wolff then reviews the psychological effect Gertrude had on his condition after the passing of Sherifa and states that while the subtle bleeding has never recurred, the death wish, experience of desolation, and enantiodromia have returned in stronger form.

Franklin Merrell-Wolff continues by describing the mundane and practical life at the ranch near Lone Pine. He gives an account of Gertrude’s hospitalization during the Convention of either 1960 or 1961. He goes on to comment on the work designing and building their new house. Wolff proceeds by telling stories that reveal their love of animals, relating details about the cats, cattle, and donkeys at the ranch. He then gives an account of a trip he and Gertrude made to Kansas City to see her dying brother. He goes on to recount a vacation trip during which their Packard failed to start resulting in their buying a new Mercedes-Benz in Monterey. Wolff goes on to describe the landscaping of their new house and the work Gertrude did designing and planting the various trees, shrubs, and gardens. He then relates their experiences on their first major automobile trip together up the Alcan Highway to Alaska.

Franklin Merrell-Wolff shares some intimate facts connected with the awakening of the heart chakra. He begins by relating the story of Buddha’s motivation to find the answer to human suffering and goes on to review the circumstances that led to his own yogic search. He proceeds by providing some biographical material and gives a description of an archetypal dream fifty years earlier that was activated following the death of his second wife, Gertrude. He then recounts the Grail myth as a means to help understand the significance of this dream. Wolff concludes by describing the monumental pain and desolation that culminated in the opening of the heart chakra and by affirming that Realization is not only the attainment of knowledge-wisdom, but also the force of compassion that comes from the heart.

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Wolff gave this recording the title, “An Analysis of the Personal Problem of Franklin Merrell-Wolff Done by Himself.” He states that this recording is not for general usage; but rather, it is intended for professionals and such others as may be interested.  That being said, he also notes that this personal problem may have a collective importance, and for this reason he is publicly addressing it. The problem itself “grows out of the occasion of three events: first, the death of my first feminine associate, Sarah A. Merrell-Wolff; second, the recent death of my second feminine associate, Gertrude A. Wolff; and apparently, at least in the view of the analyst, through the activation of a major archetypal dream.”

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting that he woke up from his afternoon nap with a feeling that was free from the pain that he had been experiencing for the last six months.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting that a remnant of the pain-free state from the previous day is still present. He then describes three feeling states or conditions: the state of the elimination of pain without ananda; the state of “Gertrude-present,” which is like a “mini-ananda” located in the range of the anahata and the manipura; and the state of “Gertrude-absent,” in which there is a jittery condition in the manipura with a feeling of insecurity. He goes on to report that when in that condition he seems to unconsciously draw feminine energy from others present.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting that the previous evening he experienced the negative condition of “Gertrude-absent.”

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a deep state of fatigue and suffering that seems to make it impossible to continue to live.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a kind of numb state in which he could think of her absence and not feel the sense of pain.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting an impingement of the state that he calls “Gertrude-absent.”

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting an exceptionally positive day without the presence of “Gertrude-absent.” He spent the day reflecting on the challenge brought by Dr. Joy concerning the psychological possibility of there being no two opinions on the same subject among the Brothers. Wolff goes on to describe the sense of security from invasions below the rational mind that Gertrude had provided and he observes that he has felt vulnerable now that she is gone.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by noting that he misses her most on Sundays and that he feels vulnerable again.

Franklin Merrell-Wolff shares some intimate facts connected with the awakening of the heart chakra. He begins by relating the story of Buddha’s motivation to find the answer to human suffering and goes on to review the circumstances that led to his own yogic search. He proceeds by providing some biographical material and gives a description of an archetypal dream of some fifty years earlier that was activated following the death of his second wife, Gertrude. He then recounts the Grail myth as a means to help understand the significance of this dream. Wolff describes the monumental pain and desolation that culminated in the opening of the heart chakra, which he notes corroborates Aurobindo’s notion of the synthesis of yoga; he concludes with the affirmation that Realization is not only the attainment of knowledge-wisdom, but also the force of compassion that comes from the heart.

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In this recording, Franklin Merrell-Wolff discusses the future of his work after the death of Gertrude. He considers his work to follow in the line of Shankara—that is, to teach using the means of a “rationally understandable” philosophy–but notes that since Gertrude’s death he has not been able to carry out this effort. He speculates that he may be able to return to this work in the future, but that as of late his focus has been on Gertrude and the subject of death, as well as some material of a biographical sort.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting an impression of having had a Realization that he could not bring through to full waking consciousness because of a lack of sufficient energy. He also had the impression that he was being used to effect this for the collectivity rather than for his own individual good. He goes on to state that the Realization might indicate that he is finishing up his work and might pass in, perhaps, in the not too distant future.

Franklin Merrell-Wolff compares his experience of the richness and delight of thought with that of the richness and pain of life.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by considering the possibility that his recent Realization may have been a trial run in the death experience. He also notes that Harvey the cat has been behaving peculiarly as he did just prior to Gertrude’s death.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by discussing his trip to Phoenix in preparation for the possibility of his imminent death. He comments upon his conversation with Erma regarding the challenge brought by Dr. Joy concerning the position that no two opinions are held by the Brothers on any particular subject. He is also presented with a request to live longer which brings him a sense of assurance and security in the living process that he did not feel before.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by describing a trance-like consciousness that he imperienced in which he had the sense of Gertrude being with him. He explores the possibility that he may have succeeded in reaching into a devachanic state of consciousness and muses on the nature of Space, or Akasha, which he here calls “Gertrude.” He goes on to give a description of this state and compares the great sense of balance and freedom of choice that he feels within it to the balance required when meeting the Clear Light after death as given in The Tibetan Book of the Dead. He concludes these comments by noting a sense of deep fatigue following this eighteen-hour state of light trance.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a light trance condition similar to the state on the 10th of March. He proceeds by making a brief reference to the notion of Absoluteness as presented in the first fundamental of The Secret Doctrine and considers the audio recording based on this material to be perhaps as profound a tape that he has ever produced. He again remarks about the cat’s cranky behavior and wonders whether he has been in a trance state for the past two days without knowing it; this because he has been unusually free from the sense of loss and rather happy in his thought process, which is characteristic of a trance state.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by discussing the nature of the “interlock” between Gertrude and himself that kept him from feeling vulnerable to outside influences and allowed him to concentrate on formulating philosophical material. He also credits the reestablishment of this interlock for the return of his capacity to manage the shift of the “butterfly switch” deliberately.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by noting that the thinker needs to have a feeling balance for “depth thinking” to be possible and suggests that the interlock with Gertrude not only brought about that balance, but also the control of the butterfly switch.

In this recording, Franklin Merrell-Wolff makes a “psychological report” of his condition following the death of his second wife, Gertrude. He notes that if her death was “only a matter of personal concern, it would not be proper to bring the matter before the attention of the present group.” But, he continues, it has a collective significance for two reasons: first, it has affected his capacity in the field of public activity; second, the shock of her death has led to the activation of an archetypal dream that is of collective significance. In this first part of his report, Wolff recounts an experience that he interprets as a “trial run of the death process.” From this experience he infers that the key to conscious dying may lie in holding a divided consciousness whereby one portion of the consciousness witnesses the transition of another portion of consciousness as it moves from one plane to another.

In this recording, Franklin Merrell-Wolff continues the “psychological report” of his condition following the death of his second wife, Gertrude. He discusses the reestablishment of an “interlock” between himself and Gertrude, and the consequences of this interlock; namely, the capacity to produce “genuine philosophic formulations,” the capacity “to turn from the off-beam state of consciousness—the ordinary consciousness—to the on-beam state of consciousness, and do this at will,” and the capacity to experience “spontaneous thinking.”

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Franklin Merrell-Wolff discusses the nature of theosophical knowledge and its presumed objective and universal validity. He acknowledges the distortions in our thought that arise due to the relativity of our base of reference and our psychological type, and concludes that since we do not have certain answers, we must operate on the level of probable truth. He discusses the limitations of empirical science and the normative sciences of logic and pure mathematics, and concludes that although we do not find certainty in our exoteric science, we may have it in our esoteric science. Wolff quotes a passage from The Secret Doctrine describing the methodology by which its body of knowledge was obtained and verified. He asserts that while this knowledge is empirical, and therefore not absolutely certain, it attains a higher degree of certainty than any other empirical knowledge; and, that like the normative sciences, it implies the possibility of a truly objective knowledge. Wolff concludes this discourse by addressing the rationale for maintaining this esoteric knowledge in trust for humanity until it has reached the level of moral responsibility to make proper use of it..

In this recording, Franklin Merrell-Wolff discusses the possibility of a conscious death, which he regards as “the most desirable kind of death that one could attain.” He suggests that this possibility is dependent upon two things: First, one—by resolving to continue living—must have lived beyond the point where karma would normally produce one’s death, for after this point one is at liberty to terminate one’s own life without involving the guilt of suicide. Second, one must be able to effect a division in consciousness whereby a portion of the consciousness observes while another portion goes through the transition of death. Wolff recalls that he perfected this type of division in consciousness during his experiences of 1936.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting the unusual experience of seeing his own anima. He describes her as being in a state of exhaustion from bearing a load that was too much for her. He feels that this is a warning to him to be careful not to overburden her.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a fainting spell after getting out of a warm bath that he took to relieve the intense itching from what was possibly formic acid poisoning. He states that this itching has happened twice more and that he believes it to be the result of an attack from a hostile entity. Wolff proceeds to give an account of having seen Gertrude during an experience that he called an “inverse wink.” He then reviews the dream interpretations given by Dr. Joy and Robert Johnson questioning their analysis of the relationship between pure thought and feeling, the current relevancy of the dreams and their connection to Gertrude’s passing. He entertains the idea that Gertrude’s withdrawal was not benevolent, but engineered by a hostile power.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by sharing his heart’s pain living without her.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reading an account of a student’s dream in which he is going through the death process. He feels a sense of relief in hearing this dream and speculates on the nature of time in the inner plane. He again expresses his sadness and his weariness of life in this domain.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a state of minor delight and fatigue. He then describes the experience of again being in communion with his anima, which he characterizes as something like being in love.

Franklin Merrell-Wolff concludes this series of reflections by contrasting Dr. Joy’s Zen Buddhist orientation toward Liberation with that of his own, which is in accord with that of Sri Shankaracharya. He offers a critique of four points wherein their epistemological perspectives differ: Dr. Joy’s emphasis upon the authority of experience over conceptual statement; the pragmatic value of the conceptual; the depreciation of the function of judgment; and, the descriptive value of mathematics.

This is a recording of Franklin Merrell-Wolff making an extemporaneous talk to a group of Dr. Richard Moss’s students; the subject of the talk is the meaning and purpose of yoga. After a short presentation, the session is opened up to questions, which range from the difference between unconditional love and compassion; the necessity of knowledge as well compassion, as well as the necessity for (and the need to take the responsibility for) power; humor, and a passage in Jung’s Memories, Dreams, Reflections.

Franklin Merrell-Wolff distinguishes his orientation to the yoga of knowledge from that of Brugh Joy's orientation to Zen Buddhism. He also points out that Dr. Joy's orientation is more to the heart chakra whereas his is to the sahasrara above the head. He then makes a distinction between the Vedantic position regarding the nature of the Self and Brahman in contrast to the non-theistic doctrine of Buddhism. Wolff goes on to differentiate between the derivative reality of the subject to consciousness and the object of consciousness and the permanent reality of the Consciousness itself. He asserts that the capstone of his work is that he arrived at the same logical pattern found in Buddhism and in the Advaita Vedanta and that his philosophy occupies a position intermediate between the two. He then outlines his Realization that appearance is inversely proportional to ponderability, and suggests how this relates to the integration of Shankara's Vedantic orientation to Brahman, Ashvaghosha's Buddhistic orientation to Suchness, and his own orientation to Consciousness-without-an-object-and-without-a-subject. Note: because of the poor quality of this recording, Wolff re-recorded it using a transcript of this talk; the second recording is dated 15 February 1980.

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Franklin Merrell-Wolff reads some of his poetry from Pathways Through to Space, including “Myself,” “Concerning the Spontaneity of the Self,” “Seek Me First,” “The Drama of the Triune Man,” and “I Who Speak.”

Franklin Merrell-Wolff distinguishes his orientation to the yoga of knowledge from that of Brugh Joy's orientation to Zen Buddhism. He also points out that Dr. Joy's orientation is more to the heart chakra whereas his is to the sahasrara above the head. He then makes a distinction between the Vedantic position regarding the nature of the Self and Brahman in contrast to the non-theistic doctrine of Buddhism. Wolff goes on to differentiate between the derivative reality of the subject to consciousness and the object of consciousness and the permanent reality of the Consciousness itself. He asserts that the capstone of his work is that he arrived at the same logical pattern found in Buddhism and in the Advaita Vedanta and that his philosophy occupies a position intermediate between the two. He then outlines his Realization that appearance is inversely proportional to ponderability, and suggests how this relates to the integration of Shankara's Vedantic orientation to Brahman, Ashvaghosha's Buddhistic orientation to Suchness, and his own orientation to Consciousness-without-an-object-and-without-a-subject.

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In this “extemporaneous discussion on the subject of yoga,” Franklin Merrell-Wolff distinguishes between two types of yoga and their various forms: tantric yoga and the <em>trimarga</em>, which refers to the three forms of yoga given in the <em>Bhagavad Gita</em> (jnana yoga, karma yoga, and bhakti yoga). After discussing the dangers of the tantric forms of yoga, he discusses jnana yoga, which is the path that he chose to follow. He then notes that Aurobindo and Shankara differ as to their evaluation of the three forms of yoga delineated in the <em>Gita</em>, and considers Aurodindo’s suggestion that one should aim to pass through each of these yogas. He concludes with some Theosophical reflections, as well several personal anecdotes.

In this recording, Franklin Merrell-Wolff and Rao Garabedian discuss the general question of the relationship between the psyches of man and woman. They start by considering two questions posed by Wolff: (1) Was there a natural disaster in the fifteenth century B.C. that destroyed a matriarchal society in the Aegean? and (2) Did this society influence the development of European (and more generally, Western) culture?  Their discussion touches on the existence of matriarchal societies, women in mathematics, bhakti yoga, and Wolff’s need for an anima connection to produce his work. Wolff concludes with a statement that he views feminine and masculine psyches as of “equal modulus”—that is, as equivalent in a complementary sense.

Franklin Merrell-Wolff begins a critique of Carl Jung’s identification of the intellect with the devil in The Integration of the Personality. He offers a quotation from this volume in which Jung describes the intellect as the “son of chaos.” Wolff considers Jung’s statement to be demonstrably false if meant as a reference to the devil as a principle of darkness and evil; but, he suggests that an analysis of the term ‘Lucifer’, the bringer of light, may help to clarify the meaning. He relates the myth of the fall Lucifer, the brightest star of the morning, who because of inflation, fell and became the satanic principle. He acknowledges that from the point of view of the animal nature in man, Lucifer might be regarded as devilish, but he denies that that is the proper basis of evaluation if one is to accept the discipline imposed by the intellect that leads to the transcendental Realization. Wolff discusses two principles of orientation to this world, and that which lies beyond; namely, the principle of life and the principle of thought. He suggests that the male adolescent is either drawn to an orientation to the principle of life, symbolized in the Grail myth by the knight and the maiden, or to an orientation to the principle of thought, symbolized by the hermit. He submits that the thought of Immanuel Kant and Sri Shankaracharya are certainly more than the work of the devil and points out that while the knowledge attained by following Shankara’s yoga of knowledge is not intellectual knowledge, the primary means employed for the attainment is intellectual. He acknowledges that while other forms of yoga may be effective, there is a question as to whether they result in the same state of consciousness as the yoga of knowledge, and he concludes by affirming that by practicing the yoga of knowledge supreme values may be realized through the employment of intellectual capacities. He therefore challenges Jung’s characterization of the intellect as the devil and considers this position as essentially false.

Franklin Merrell-Wolff continues his critique of Carl Jung’s identification of the intellect with the devil by calling attention to the meaning of ‘Lucifer’ as given in The Secret Doctrine. He begins by giving a brief sketch of the process of involution and evolution as presented in The Secret Doctrine, and summarizes the conception of man as consisting of seven principles. Wolff then proceeds to give a detailed description of the Theosophical conceptions of “Globes,” “Rounds,” and “Races.” He gives an account of the evolution of man to the point where the intellectual mind is added to the desire mind of the proto-human by the descent of more evolved ex-men or Manasaputra. Wolff suggests that a distinction may be made among four classes of human beings in the world today who are on various levels of intellectual development. Wolff then makes a case for correlating the myth of the fall of Lucifer with the descent of the Manasaputra, suggesting that Lucifer should not be interpreted as a principle of evil, but as a bringer of the light of intelligence to the evolving proto-human being. He emphasizes that the principle of the intellect brings a power for both good and evil, but that in itself it offers the greatest potential for the continuing evolution of man to become a coworker with the gods. He offers personal testimony as to the numinous value realized by the study of mathematics. He concludes this elaboration of the significance of Lucifer by calling attention to the myth of Prometheus, the bringer of the fire of the intellect, comparing both to the descent of the Manasaputra, which was a benign development for the proto-human humanity of this Earth, though a punishment for those who had to descend.

Franklin Merrell-Wolff continues his critique of Carl Jung's identification of the intellect with the devil by reviewing the previous recording in which he makes a correlation between the intellect and Lucifer. He raises a question concerning the apparent need for a fall of the Manasaputra in order for a proto-humanity to receive the intellectual principle. Wolff submits that when the proto-humanity becomes more or less intellectual humanity, we have something like a double entityhood: one in which we think of ourselves as proto-humans being irritated and driven by a higher principle, and another in which we identify with the higher principle which has to endure association with the animalism of the proto-human. He proceeds to analyze the intellectual function in terms of two types of concepts, namely, the "pointer-concept" and the "container-concept." He discusses the use of pure mathematics as an example of the use of the container concept, and elaborates upon Jung's admission that he never could understand mathematics as a possible explanation of why Jung identified the intellect with the devil. He continues his critique of Jung's work by suggesting that he employs the concept as a pointer concept and that Jung should be read with that in mind. Wolff calls attention to the relationship between the concept and the percept that has been a matter of interest in the history of Western philosophy for at least 2,500 years. He traces this line of thought through the work of Plato, Heraclitus, Parmenides, the nominalists, and the Platonic scholastics, and discusses the contribution of Rene Descartes and the school of Rationalism that developed through Leibniz, Spinoza, and Christian Wolff; he contrasts Rationalism to the school of Empiricism developed by John Locke, Bishop Berkeley, and David Hume. Wolff concludes by highlighting the monumental role of Immanuel Kant in helping to clarify and resolve the philosophic impasse between Rationalism and Empiricism.

Franklin Merrell-Wolff continues his critique of Carl Jung’s identification of the intellect with the devil by reviewing the previous recording in which he makes a correlation between the intellect and Lucifer. He raises a question concerning the apparent need for a fall of the Manasaputra in order for a proto-humanity to receive the intellectual principle. Wolff submits that when the proto-humanity becomes more or less intellectual humanity, we have something like a double entityhood: one in which we think of ourselves as proto-humans being irritated and driven by a higher principle, and another in which we identify with the higher principle and have to endure association with the animalism of the proto-human. He proceeds to analyze the intellectual function in terms of two types of concepts; namely, the “pointer concept” and the “container concept.” He discusses the use of pure mathematics as an example of the use of the container concept, and elaborates upon Jung’s admission that he never could understand mathematics as a possible explanation of why Jung identified the intellect with the devil. Wolff continues the critique by suggesting that Jung employs the concept as a pointer concept and that he should be read with that in mind. Wolff calls attention to the relationship between the concept and the percept that has been a matter of interest in the history of Western philosophy for at least 2,500 years. He traces this line of thought through the work of Plato, Heraclitus, Parmenides, the nominalists, and the Platonic scholastics. He discusses the contribution of Rene Descartes and the school of Rationalism that developed through Leibniz, Spinoza, and Christian Wolff. He then contrasts Rationalism to the school of Empiricism developed by John Locke, Bishop Berkeley, and David Hume. Wolff concludes by highlighting the monumental role of Immanuel Kant in helping to clarify and resolve the philosophic impasse between Rationalism and Empiricism.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a sense of fear and insecurity.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a feeling of panic during the night. He acknowledges that his grip on life is not as vigorous as it had been before the departure of Gertrude, but that he is maintaining his will to live since he had been requested to do so by one of the Brothers. He describes his life since the passing of Gertrude as a journey through a desert where he is constantly threatened by psychical desolation. He reports that he has not been tempted to go into the excessive use of alcohol or the use of either psychedelic or narcotic drugs; however, he does admit that at times of desolation he has struggled with a wish to pass in legitimately, without deliberate self-destruction.

Franklin Merrell-Wolff presents a discourse challenging the Jungian concept of the unconscious. He summarizes his previous critique of Jung’s identification of the intellect with the devil, and proceeds to address a number of questions raised by Jung in The Integration of the Personality concerning the nature of the unconscious. Wolff objects to Jung’s view of Samadhi as equivalent to an unconscious state; he also does not accept Jung’s use of the term ‘unconscious’ as referring to a state that is in itself unconscious, but rather maintains that that which is unconscious from one state of consciousness may be realized while in that state as another way of consciousness. He then expresses his objection to Jung’s characterization of the Realization of a universal consciousness as a “contradiction in terms”—one in in which the unconscious has devoured the ego-consciousness. Wolff comments upon the problem of a possible locked-in trance state, but he insists that in his own imperience, the ordinary ego-consciousness stood on the sidelines recording while another way of consciousness went through the deep state of Realization. He goes on to describe the imperience of the ananda realized in the state of Realization and the need to exercise some restraint in participating in it. Wolff then discusses the otherworldly orientation of Eastern yoga to the pure subjectivity of the Self in contrast to the emphasis given in Western depth psychology to the therapeutic objective of bringing about an integration of the personality within a complex conception of the self that is symbolized by psychical wholeness.

Franklin Merrell-Wolff continues his discourse challenging the Jungian concept of the unconscious by questioning whether Jung considers his conception of the unconscious to be essentially unconscious in itself or unconscious from the perspective of the relative, subject-object consciousness. He proceeds to distinguish his view that Consciousness is the fundamental constitutive element from which the universe is derived from the predominant view in the West, which regards the universe as essentially independent of consciousness. Wolff goes on to discuss the conception of Absolute Consciousness as it is described in The Secret Doctrine—a Consciousness that is not identical with the subject-object consciousness that stands in contrast to unconsciousness, but is a sort of blend of that dichotomy. He affirms that this other way of Consciousness is not a speculative idea and that it can be known through Introceptual Realization; however, for one in whom the introceptual function of cognition is not active, he suggests that it can be approached in the mathematical spirit by entertaining its possibility in a postulational sense. Wolff then states the first fundamental postulate in his philosophy—Consciousness is original, self-existent, and constitutive of all things—and contrasts its meaning with that of the materialistic prejudice of Western philosophy, psychology, and science. He concludes by raising the question of accepting the nirvanic withdrawal from this suffering sangsaric domain or of working to so transform this domain that it may also be redeemed.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting his psychic condition three years and two months since her death. He notes that he has become accustomed to a depressed feeling and outlook, and that he has not had a temptation to suicide for some time. He confides that he continues to maintain the environment about the house, as far as possible, as though she were still living there and that he speaks to her many times each day. He goes on to report that he has not been tempted to excessive use of alcohol or to use psychedelic or narcotic drugs, that he smokes more than he has ever smoked before, that he eats less, does not sleep well, and would welcome the transition men call “death.” He then discusses the subject of suicide, his own experience with the temptation to suicide, and his good fortune in being able to avoid this fateful step.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a condition of stress in the region of the solar plexus which produces a state of agony and an impulse to do almost anything to get away from it.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by relating the details of a short trip during which time he was free from the stressful condition in the solar plexus region. He reports that the condition has manifested more strongly since returning home. He comments that although he has not had a temptation to overeat, he notes that eating excessively can be employed as a substitute for an affectional loss due to a destroyed “relatedness.” He expresses his desire to have a practical nurse with him to keep an eye on his physical organism, noting that it would help to make life more livable since he sometimes feels that he is in a condition of confusion and his memory is not as certain as it used to be.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a state of mental confusion while in the hospital for pneumonia and heart congestion. He expresses his sense of insecurity due to loss of memory and impaired balance, and he sees danger in continuing to live alone.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by suggesting that he is experiencing the pain of dying without realizing the delight of accomplished death.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a severe manifestation of the stress in the solar plexus region and an imbalance in standing up and walking.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting an increased difficulty in overcoming the negative effect of the stress in the solar plexus region and a need for some real backup if he is going to be able to continue to live.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by discussing the question of maintaining conceptuality, memory, and personal relationships through the death process and between incarnations. He comments upon answers from one of the Brothers made available to these questions through Erma last November 1980. Wolff then analyzes the state of confusion following the events that took place in February 1981 in which he was hospitalized for intestinal hemorrhage, heart congestion, and pneumonia.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by contrasting the harmonious, expansive relationship that he and Gertrude had with the depressed, contractive feeling state that he experiences in her absence. He then addresses the question of to what extent these feeling states have on the quality of his thought process.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting the ongoing pain in the solar plexus region. He expresses his desire to honor the Brother’s request that he continue to live and stresses the need for someone to give him a backup.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a certain mental fuzziness and lack of concentration in his philosophical formulation that could be due to an energetic deficiency he had not known in his work while with Gertrude.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by noting that he gets relief from his chest pain while watching the movies of trips that he and Gertrude took between 1959 and 1978.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reviewing the three possible life-courses that Robert Johnson outlined in his analysis of Wolff’s “great dreams.” He goes on to report his experience of having seen his own anima in a state of near exhaustion, which he took as a warning resulting and therefore ceased all philosophical formulation for the next nine months. He points out that he is in effect not following one of the three suggested courses, but rather a fourth course, namely, the way of solitude recommended by Dr. Joy.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting that he finds working with numbers to be a force that helps to increase mental clarity and to reduce the confusion that he has experienced since his hospitalization in February 1981. He goes on to compare the breakup of clarity in the psyche to a kind of dying while still being physically alive.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a recurrence of the stress in the region of the solar plexus. He comments upon Jung’s interest in alchemy, which he finds irrational and disturbing. He goes on to note that he sometimes has a feeling of suffocation that he interprets as having a psychical cause. He reports having had a sense of Gertrude reaching out to him through her photograph on his desk and wonders if there is a form of communication taking place here.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by protesting Dr. Brugh Joy’s interpretation of his relationship with Gertrude as being merely emotional. He reviews the theory of kundalini yoga marking the distinction between the emotional type of feeling connected with manipura and the non-emotional feeling connected with anahata. He feels that Dr. Joy’s Tantric interpretation is an unjust characterization that does not fit the facts, which he proceeds to clarify by describing the nature of their relationship in Jungian psychological terms.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by clarifying his relationship with her. He states that he considers Gertrude his favorite, most beloved chela, and that her unquestionable support rendered possible the continuation of his work. He goes on to express his desire to once again consciously work with Gertrude during the after-death state, and not be caught in the solipsistic projections of the devachanic state, and then be with her again in a following incarnation.

Franklin Merrell-Wolff briefly discusses the notion of “voidness” as found in The Tibetan Book of the Dead, and his dissatisfaction with this term; he then suggests that his own conception of “consciousness-with-an-object-and-without-a-subject” is an equivalent notion. He notes that philosophical and psychological approaches to consciousness generally treat it as a relation between a knower and the known, and that the question then becomes which of these terms is given primacy over the other. Wolff changes this picture, and regards consciousness itself as primary—that is, more fundamental then either the knower or the known. He states that this view is based on a “luminous” state of consciousness, but suggests that others entertain it as a hypothesis and consider how one’s orientation to the world changes.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by describing his relationship with her as being that of a guru-chela relationship. He acknowledges that she reinforced his work and that his debt to her is profound. He expresses his desire to be with her again both in the inner realm and then again in the outer realm in a future incarnation.

Franklin Merrell-Wolff, after an interval of nearly four years, returns to autobiographical material and elaborates upon the material presented earlier in this series. He recaps his introduction to Theosophical teachings at the Temple of the People in Palo Alto during his junior year at Stanford and comments upon the difference between the intuitive thinking characteristic of Temple members and the rational thought required in the university. Wolff then recalls a thesis on Vedanta philosophy that he heard successfully defended while attending a seminar on metaphysics at Harvard University and the decisive importance it had on the life pattern he ultimately chose. He elaborates upon the curricula he pursued while at Stanford and Harvard and he discusses his non-academic interests in the history of the area around Cambridge and New England. He reminisces about having met Henri Bergson and Rabindranath Tagore while at Harvard. He goes on to discuss the significance of having learned of the “lost” years of Jesus while traveling in the East as St. Issa. He also relates his experiences with Norbert Wiener while at Harvard. Wolff reflects upon the phase of his life after remaining at Harvard proved to be financially untenable, which led to his accepting an offer to teach mathematics for a year at Stanford during the sabbatical of Professor Blichfeldt. He outlines the development of non-Euclidean geometry and its application in Einstein’s General Theory of Relativity, and elaborates upon the significance of the descent of the Manasaputra as an example of determining the extent that the conceptual order gives us truth, in addition to the power it yields over the sensuous order. He goes on to describe his year of teaching at Stanford and his decision to abandon his academic career in order to enter the wilderness south of Carmel to answer the mystic call in search of another way of cognition. Wolff comments upon his return to Halcyon and the Temple of the People where he studied Theosophical literature, which is said to be material channeled through H.P. Blavatsky by Koot Hoomi, Morya, and Hilarion. He offers an extended footnote on the distinction between mediumship and legitimate channeling, and addresses the question of why there are such groups as the Temple of the People and the Theosophical Society and why the knowledge which they impart should be handled with great care.

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Franklin Merrell-Wolff continues to provide autobiographical material by giving an account of the feminine side of his experience. He explains that during adolescence when his interest in members of the other sex was awakened, at the same time his interest in the field of thought was awakened. He then goes on to relate the story of his break with the Christian church over the belief in the literal resurrection of the physical body and maintains that truth-determination requires much more than dogmatic assertion. He acknowledges that although during his student years he had a brief encounter with one young woman, during his year teaching at Stanford he did have a deeper relationship with a fellow Theosophical student that ended in her becoming interested in a younger man and ultimately committing suicide. Wolff then proceeds to relate the circumstances of his meeting and ultimately marrying Sherifa while living in Halcyon. He discusses the founding of The Assembly of Man, the building of the ashram in Tuttle Creek Canyon, Sherifa’s failing health, and their move from San Fernando to Santa Barbara where she ultimately passed away.

Franklin Merrell-Wolff continues to provide autobiographical material about Sherifa's death and his coping with life after her passing away. He describes the subtle bleeding of pranic life-force that he experienced after Sherifa's death and his need to seek feminine companionship with someone who had the power to stop the bleeding if he were to be able to continue his work. He then proceeds to relate the circumstances surrounding his meeting and marrying Gertrude. Wolff goes on to explain the nature of his relationship with Sherifa and with Gertrude. He comments upon the audio recordings that he produced during his marriage to Gertrude, and the need to transcribe them if they are to be published. He then gives an account of the liquidation of his property in San Fernando and Santa Barbara prior to his move to Lone Pine with Gertrude to live and continue the work.

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Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting something like a feeling of panic while shopping in town. He notes that he finds it more difficult to remain on an even keel. He feels that he could give information on the process of old age and death if he could speak to someone with psychological understanding.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by reporting a change in his usual feeling-state of pain to a relatively exalted state that was not affected by the absence of Gertrude. He has the impression that this may have been the action of anahata.

Franklin Merrell-Wolff continues his running commentary following the passing of Gertrude by commenting upon his rereading of Memories, Dreams, Reflections by C.G. Jung. He notes the radical difference between Jung’s life and that of his own. Wolff then goes on to describe his interest in his approaching transition and how he has dealt with the panic and fear that the little lives of the external physical organism feel as they become aware of their impending termination.

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Franklin Merrell-Wolff concludes his running commentary following the passing of Gertrude by giving a record of his psychical states and processes as he approaches the transition. He reports that there tends to be a confusion which can, however, be brought under some control by will force. He goes on to describe a process of “fractionation” or psychical disintegration connected with the dying process.

Franklin Merrell-Wolff records his final words asserting that all of his statements are subject to correction in light of a greater knowledge and understanding. He also states that no one should accept his philosophy blindly, but only as it appears to his own intuition and understanding.

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