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 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 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 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 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 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 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 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 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 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.