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 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.