from Dynamics of Time and Space.
TSK does not rely on prayers or ceremonies, nor does it ask anyone to make offerings or practice the accumulation of merit. As ritual it offers creative action, as ceremony it presents the challenge of evoking knowledge, as prayer it relies on the silent stillness of awareness. Instead of outer gestures, it invites the inner healing of the heart that comes when knowledge exhibits freely in time.
TSK does not rely on worship. In place of communion it offers self-understanding; in place of initiations, it looks to the natural flow of knowledge within appearance. The natural healing that comes through knowledge is sufficient to cure all suffering.
There is no path in TSK: no ‘from’ or ‘to’ or going from one to the next. All such movements arise within the linear unfolding of time, and TSK calls that unfolding itself into question. Since whatever appears is a part of the vision, there is nothing ‘higher’ to understand or unite with. Ordinary mind, everyday perceptions, and the structures of common experience are already the full embodiment of knowledge in time and space.
TSK relies on no higher authority, apart from knowledge itself. Within knowledge, there are no divisions, discriminations, or exclusions. The followers of any school or teaching can study TSK, drawing from it whatever benefit they can.
TSK does not require attacking the positions or beliefs or attitudes of the ego. The ego can be seen as a manifestation of a narrow focal setting on time and space and knowledge; it functions as a ‘bias-stander’. As space and time and knowledge open more fully, this narrowness automatically drops away in favor of a more comprehensive knowingness
TSK does not assign guilt or define rules that are not to be broken. Even actions that have harmful consequences can become the source of knowledge. Whatever has happened in the past, we can be grateful for the present opportunity to recognize and accommodate knowledge in all its manifestations.
TSK does not directly teach the practice of love or compassion toward others. However, once the narrowness of the positions we hold drops away, we find that we interact more easily with others, and out of this openness love and compassion emerge as natural responses. As we grow more familiar with the vision, we realize that we all share the same space, are related in time, and speak a shared language that embodies knowledge. Any basis for discrimination between self and others falls away.
TSK does not separate the real from the fictional in any ultimate sense. From a TSK perspective, whatever we do can be understood as the play of time in space. However, the play does not reject what is serious, nor does it mistake being playful for seeking out amusements. To play without concern is to respond appropriately to all concerns, and being playful does not mean ignoring or rejecting the meaning of what arises. This is play as exhibition: action as the appearance of beauty.
TSK does not emphasize good works or benefiting others through acts of charity. However, TSK spontaneously offers the knowledge that can bring an end to suffering and release pain into knowledgeability. In this sense, the vision itself is a gift.
It may seem from this list that TSK is hostile to systems of belief that make claims about reality or proper forms of conduct. But this conclusion would only limit the vision. Devotion and rituals do not ‘belong’ to the TSK vision, but they do not contradict it. The path of religion can open to knowledge, and so can the path of science. Nothing in the vision precludes drawing on such traditions and approaches.
For this reason, I have no special quarrel with readers who insist that the TSK vision is really a form of mysticism or meditative practice or disguised Buddhism. This is not my understanding, but others can offer their own interpretations. The vision itself is not affected by characterizations. Only when such interpretations turn into dogma will they restrict the benefits that the vision has to offer.
More important than any characterization is learning to make inquiry into a tool for understanding and a manifestation of knowledge. Without setting out to support some particular discipline or accomplish a particular goal, we can transform our ways of understanding, of thinking, and of being. We can develop an intimacy with time, space, and knowledge, with consequences that will show up clearly in our lives.
In my own efforts to encourage this development, I do not particularly see any ego in operation. An important protection is that the vision does not aim to establish ego or soul or creator or any other category as concretely existing, and this makes it difficult for dogma to arise. What is said is for communication with an audience, and to serve as a communiqué from knowledge. There is no hidden message.
Since this is so, each reader is free to decide how best to interpret this text. There may be fruitful parallels to science, psychology, Buddhism, or numerous other traditions of knowledge. Any of these approaches seems fine to me. I do not consider that there is only one right way to understand or respond to the material.
Similarly, new readers may find connections between what is written here and their own interests in a wide variety of fields. Perhaps this will encourage them to study further. This book can serve well as an introduction to the vision, and it has the substance to reward careful study and exploration. Similar explorations based on the earlier works in this series have brought benefit to many individuals.
It has been many years since I taught publicly, and some people familiar with my work in other arenas may be interested in how my thinking has developed. This book is like a report from the field: a chance to make contact and perhaps to communicate some sense of my current thoughts and perceptions. To any of you who have this interest, I say hello.
Time is the substance of which I am made. Time is a river that sweeps me along, but I am the river; it is a tiger that mangles me, but I am the tiger; it is a fire that consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges. — Jorge Luis Borges, “A New Refutation of Time.”