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 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 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 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 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 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 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.

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 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 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.”

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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.

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 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 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 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 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 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.

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.

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.

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.

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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.