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 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 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 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 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 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 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 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 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 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.