The Transcendental Philosophy of Franklin Merrell-Wolff
Based on his fundamental Realizations, Wolff developed a transcendental philosophy which he distilled into three fundamental propositions. Wolff emphasizes that these propositions, like his philosophy as a whole, are conceptual symbols of an ineffable Reality. Moreover, Wolff acknowledges that the Realizations upon which his philosophy is based are not necessarily ultimate, and are authoritative only for Wolff and anyone who has had similar Realizations. Nevertheless, the philosophy has value for others who aspire to such Realization. The three fundamentals of his philosophy are as follows.
1. Consciousness is original, self-existent, and constitutive of all things.
Wolff’s term “Consciousness” here does not mean consciousness as opposed to unconsciousness. Nor does Wolff use the word “Consciousness” here as a consciousness involving any particular structure or mode of experience, such as the structure of intentionality, or the mode of our typical experience based on the distinction between subject and object. Rather, the meaning of the term “Consciousness” here is
THAT which is the primordial ground and essential nature of all modes and forms of experience, both subjective and objective. In Wolff’s words,
The One, nonderivative Reality, is
THAT which I have symbolized by ‘Consciousness-without-an-object.’ This is Root Consciousness, per se, to be distinguished from consciousness as content or as state, on the one hand, and from consciousness as an attribute of a Self or Atman, in any sense whatsoever. It is Consciousness of which nothing can be predicated in the privative sense save abstract Being. Upon It all else depends, while It remains self-existent.
Thus, Consciousness is primary, i.e., it is first, prior to everything. Not before or first in the sense of time or temporal sequence, but prior in the sense of not being secondary to or derivative from anything else. Hence, Consciousness is self-existent, i.e., it does not depend upon anything else for its being and is entirely self-sufficient and complete. In particular, Consciousness does not depend upon, and is not derivative from, matter, energy, or any other substance. On the contrary, all experience and all objects are derivative from Consciousness. Thus Consciousness is constitutive of all things, i.e., all things are, in their ultimate nature, nothing but this Primordial Consciousness itself.
2. The Subject to Consciousness transcends the object of Consciousness.
To understand this philosophical proposition, we need to first clarify Wolff’s use of the terms subject and object. Our experience is normally conditioned or structured by the distinction between a subject to consciousness and objects of consciousness. The subject to consciousness is that which is aware of objects or appearances in consciousness. Objects of consciousness are distinct states or appearances in consciousness, ranging from the most concrete to the most subtle. A concrete object in consciousness might be a visual perception of a chair or a sensation of pain in our foot. More subtle objects are appearances in consciousness such as a thought or memory, an intuition about something, or a state of consciousness such as an experience of the world that is permeated by a subtle sense of bliss. It is important to note that the term “object” as used here by Wolff includes our thoughts, feelings, and other inner experiences. Such inner phenomena are still objects in consciousness just as much as outer phenomena are.
In contrast to objects in consciousness, the subject to consciousness is the principle or aspect of consciousness by which there is awareness of objects. Because an object cannot be reasonably said to be in consciousness if it is not an object of awareness, the existence of any object in consciousness necessarily implies a subject to consciousness. At the basis of our relative experience, therefore, is a distinction between subject and object. The second fundamental of the philosophy states that the subject transcends the object, i.e., that the subjective principle or aspect of consciousness is more fundamental to consciousness than the objective appearances in consciousness. This philosophical proposition derives from the insight that, on the one hand, the objective appearances of consciousness vanish in the transcendent nirvanic state of consciousness, while, on the other hand, the subjective principle of consciousness, i.e., the capacity of awareness, is common to both relative and transcendent levels of consciousness. The subjective principle is therefore transcendental, while the objective principle is not.
3. There are three, not two, organs of knowledge: perception, conception, and introception.
The third fundamental of Wolff’s philosophy is an affirmation of a third way of knowing, or a third organ of knowledge. Secular philosophy in the west admits only two modes of knowledge: perception and conception. Perception includes all sensory knowledge we derive from seeing, hearing, feeling, smelling, and tasting. Conception includes all knowledge we derive from thought, memory, imagination, and the like. If we admit only these two forms of knowledge, then our knowledge of reality is forever limited to our hypothetical, conceptual speculations about what reality might be “behind” our perceptual appearances. If we are limited to conception and perception alone, any certain, categorical knowledge of reality and truth is not possible, and there is no rational way to understand the possibility of mystical realization or transcendental consciousness. The third fundamental, however, affirms the existence of a third way of knowing, which Wolff calls “introception”. The introceptive capacity is normally latent or partially latent, but can be activated partially or fully, through intentional effort, spontaneously or both. When activated, introception provides immediate, categorical knowledge that transcends the subject-object distinction, i.e., it is not a relational knowledge of something by something else, but a knowledge through identity in which there is only knowledge itself that includes and transcends both knower and known. The third fundamental, in short, affirms that, in addition to the capacity of perception and conception, there is also a capacity for transcendental knowledge.
