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 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 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.

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 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 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 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 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 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 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.