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 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 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 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 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 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 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 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 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 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 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 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.

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.

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.