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"As a matter of course, every soul citizen of Earth has a priority to quickly find and positively share evidence for healthy and safe food, drink, environment, and society."
within the fellowship of service,
Rich Murray,
MA Boston University Graduate School 1967 psychology,
BS MIT 1964 history and physics,
1039 Emory Street, Imperial Beach, CA 91932
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"Time, Space, and Knowledge: A New Vision of Reality" 1977 co-created by Tarthang Tulku, Rinpoche, born 1934, and Steven Tainer, born 1947 -- 307 pages, concise and profound, highly original sharing of DzogChen -- other TSK teachers: Rich Murray 2014.11.28
9 eloquent brilliant reviews, including an account of how "Time, Space, and Knowledge: A New Vision of Reality" was co-created by Tarthang Tulku, Rinpoche, born 1934, and a brilliant student, Steven Tainer, born 1947, at Nyingma Institute in Berkeley, via many years of dialogue, resulting in over 3,000 pages of transcripts, which were condensed into a 307 page text by December 1977 -- essentially a practical pure modern innovation from DzogChen, without any Buddhist trappings language and rituals.
http://www.odiyan.org/home.html huge temple complex
12 organizations have $ 60 million assets --
"Tarthang Tulku now lives in permanent retreat at the 1,000-acre Odiyan Retreat Center near Gualala, about 12 miles from the Ratna Ling Retreat Center.
He no longer communicates directly with the public."
[ aside, also, search "Chögyal Namkhai Norbu Rinpoche" dzogchen
born 1938, now 76, still teaching at many world centers
3,000 acre Tsegyalgar West retreat center, Los Naranjos Baja Sur, in middle of south Baja California, about 50 miles north of the south tip -- I found it with Google Earth a few years ago ]
PROGRAMS IN TIME, SPACE, AND KNOWLEDGE (TSK)
The Time, Space, and Knowledge vision offers a path to the growth of knowledge, using practices specifically tailored to meet the needs of modern society.
The Institute has a long and close association with this liberating vision. Tarthang Tulku introduced his theory of Time, Space, and Knowledge in seminars held at the Institute in 1976–77, and more intensively, in a four-week program offered in the summer of 1977.
Within two months after the book, Time, Space, and Knowledge: A New Vision of Reality, was launched at an event at the Nyingma Institute in December, 1977, Tarthang Tulku had structured a TSK training program.
The Institute continued to present TSK seminars, workshops, and retreats throughout the 1980s.
After Love of Knowledge was published in 1987, the Institute offered two intensive ten-month programs between 1988 and 1990 devoted to its study.
After the third TSK book, Knowledge of Time and Space, was published in 1990, the Institute offered another intensive that drew on all three of the TSK books.
From 1991 to 1995, the Institute offered Time, Space, and Knowledge as occasional weekend programs.
With the appearance of several new books in 1996, TSK gathered momentum and workshops, classes, and retreats in TSK continue to be taught on a regular basis.
At present, a regular series of eight classes is offered, providing a solid introduction to the TSK vision and its practices.
13:13 video Alan Watts in black and white, Time: Part 1/2 ]
Jack Petrankar, Center for Creative Inquiry, started 2000
View a video introduction to the Time-Space-Knowledge vision |    | |||
 | TSK does not put forward claims regarding an absolute. In fact, it does not specify any form of substance or reality at all. From a TSK perspective, such definitions and claims inevitably generate conceptual structures. Once such structures are seen as anything more than tools for investigation, they limit knowledge, encouraging the formation of territories and positions that soon come to take priority over inquiry and insight. | |||
| TSK does not maintain the existence of a creator or creative force responsible for appearance. Identifying such an originating source is another instance of the tendency to assign labels and then make those labels the basis for limitation. For instance, readers of earlier books in this series might say that TSK attributes creation to a kind of magical operation. But the label ‘magic’ is just another way of limiting what arises. The temptation to rely on labels in dealing with TSK is strong, for ordinary understanding depends on labels, and we are usually interested only in what we can understand. But applying this approach to TSK or any other form of inquiry will only ensure that what is already familiar to us will perpetuate itself. There will be no opportunities for a new vision to make itself known. | |||
| TSK does not teach faith in any outside force, nor does it counsel devotion toward a higher being, such as God or the Buddha. It suggests that the knowledge we require is implicit in the self’s embodiment in space and time. The highest values are immediately available to us. | |||
| TSK does not pursue knowledge through beliefs founded on reasons. Instead, it proceeds through active inquiry, which is seen as embodying knowledge directly. | |||
| TSK does not investigate a subject located somewhere else, apart from the self. It looks directly to awareness. | |||
| TSK follows no model or doctrine. All knowledge can be a part of the vision. | |||
| TSK does not structure reality in terms of a hierarchy that proceeds from higher to lower or good to bad. Though the vision sometimes relies on language that makes such distinctions, the fundamental outlook is that knowledge understands all manifestations to be equally good. Although the process of inquiry will initially proceed step by step, moving from level to level, this sequence of unfolding does not reflect any inherent characteristic of appearance. | |||
| TSK does not offer any moral code. From a TSK perspective, being itself is perfect, exhibiting in all its facets the qualities of life and beauty. Since this is so, there is no need to seek perfection. The natural way of being is intrinsically sacred. When we exhibit this perfection in our own actions, vows and precepts are not required. | |||
A Call for a New Vision of Therapy by Hayward M. Fox, Ph.D. One of the online courses in 2008 focused on the theme of light. Several participants, especially David Fillipone and Cecilia Schall, contributed a collection of light-related images. Enjoy!
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Descriptions of knowledge, level 3
An integrated, natural intelligence, unfragmented into reason, emotions, sensations, and intuition, is our greatest treasure, and our key to progress. (p. xxxiv, TSK)
We can develop a mode of 'seeing' which is not limited to a particular position or 'point of view' at all. (p. 27, TSK)
The Great Space dimension . . . provides the field of possibility for a kind of wide-angle lens (Great Knowledge) to be used, rather than the narrow-angle lens corresponding to the presence of a `knowing' and `doing' mind-self. (p. 67, TSK)
Great Knowledge truly removes all doubts and uncertainties. But it does not know `the truth'. It does not limit reality in that way. However, it is accurate and well-informed of what is going on. (pp. 201-2, TSK)
Knowledge is the goal or the fruit of this vision--a fruit that is itself beyond the concern for 'getting', approaching, or defining. (p. 211, TSK)
Great Knowledge is the immediate and knowing dimension of all reality and experience. It is the interplay between the openness of Space and the expressive creativity of Time. The very way in which Space and Time set up distances, differences, finite knowing capacities, and obstacles to knowledge leaves everything directly `known'. . . . Great Knowledge is the interpreter and the demonstrator of this Space and Time, but it is not limited to the events which we single out as knowing acts. Knowledge is not something which knows something; it is simply the presence of reality as `knowingness'. (pp. 211-12, TSK)
Ordinary knowledge has particular uses and values, but Great Knowledge is irrepressible--it cannot be tied down or limited in any way. There is no way we can truly fail to comprehend it. And like ordinary knowledge, Great Knowledge always leads to more Knowledge of its own kind. It inspires itself and can grow infinitely. (p. 215, TSK)
Knowingness has the quality of perfection. It is not simply a content of knowledge, for it involves no sense of a subject-object duality. It is perfect in itself because there is nothing more that needs to be known. This does not imply a self-absorption. It is perfect because it is all-inclusive. Nothing is left out or is an exception to it. (p. 219, TSK)
[Knowingness is] the capacity which is most central to human beings--the capacity to appreciate and enjoy the freshness and fullness of the play of Space and Time. (p. 220, TSK)
Great Knowledge is an inexhaustible treasure, one that cannot be spoiled or diminished in any way. Knowledge makes no mistakes. It is clear, free of confusions and misunderstandings. And it is available to everyone. It never grows or dies. No doubts can shake it; in a lived sense, it is the toughest material that exists. It is stalwart and reliable, ready for us to depend on and live by. At the same time, Knowledge is beyond all qualities--beyond all qualifications whatsoever. (p. 251, TSK)
This Knowledge is not oriented around us as the subject in a world of objects. It is with everything and reveals everything, without establishing an 'active subject' and a 'passive object'. The apparent object pole and the containing world horizon can all be 'knowing'. (p. 252, TSK)
Great Knowledge is ....Arguments and assertions cannot single it out or refer to it. It is not a meaning....This Knowledge is not the result of any demonstration or learning process. It is not limited or defined by the approach we take to it.It is unlearned or nonlearned learnedness . (p. 253, TSK)
[Knowledge is] an elusive (but penetrating) understanding, significance, or clarity....a balanced encompassing of the whole situation--not simply tied to your 'mind' or to the perceiver looking out over a perceived field. (p. 256, TSK)
We can see `knowingness' as primary. There are no `things' which convey it, there is just clarity itself ; 'knowingness' is inexhaustible and can be neither fragmented into little knowable packets nor foreshortened by known content of any sort. This does not mean that 'knowingness' is a vacant absorption, but rather that 'things' and encounters are themselves 'knowingness'. (p. 271, TSK)
There is no longer a 'looker', but instead, only a 'knowingness' which can see more broadly, from all sides and points of view at once. More precisely, the 'knowing' clarity does not radiate from a center , but is rather in everything, and everything is in it. There is neither an 'outside' nor an 'inside' in the ordinary sense, but rather a pervasive and intimate 'in' or 'within' as an open-ended knowingness. (p. 282, TSK)
Great Knowledge is not the view of an individual nor is it a perspective in the way that places emphasis on a subject-object dichotomy. Great Knowledge is `everything'--subject and object, all unified in a way that involves neither parts nor a `whole', nor even a unifying process. We can call this total communion the Body of Knowledge . (pp. 286-7, TSK)
We can develop a mode of 'seeing' which is not limited to a particular position or 'point of view' at all. (p. 27, TSK)
The Great Space dimension . . . provides the field of possibility for a kind of wide-angle lens (Great Knowledge) to be used, rather than the narrow-angle lens corresponding to the presence of a `knowing' and `doing' mind-self. (p. 67, TSK)
Great Knowledge truly removes all doubts and uncertainties. But it does not know `the truth'. It does not limit reality in that way. However, it is accurate and well-informed of what is going on. (pp. 201-2, TSK)
Knowledge is the goal or the fruit of this vision--a fruit that is itself beyond the concern for 'getting', approaching, or defining. (p. 211, TSK)
Great Knowledge is the immediate and knowing dimension of all reality and experience. It is the interplay between the openness of Space and the expressive creativity of Time. The very way in which Space and Time set up distances, differences, finite knowing capacities, and obstacles to knowledge leaves everything directly `known'. . . . Great Knowledge is the interpreter and the demonstrator of this Space and Time, but it is not limited to the events which we single out as knowing acts. Knowledge is not something which knows something; it is simply the presence of reality as `knowingness'. (pp. 211-12, TSK)
Ordinary knowledge has particular uses and values, but Great Knowledge is irrepressible--it cannot be tied down or limited in any way. There is no way we can truly fail to comprehend it. And like ordinary knowledge, Great Knowledge always leads to more Knowledge of its own kind. It inspires itself and can grow infinitely. (p. 215, TSK)
Knowingness has the quality of perfection. It is not simply a content of knowledge, for it involves no sense of a subject-object duality. It is perfect in itself because there is nothing more that needs to be known. This does not imply a self-absorption. It is perfect because it is all-inclusive. Nothing is left out or is an exception to it. (p. 219, TSK)
[Knowingness is] the capacity which is most central to human beings--the capacity to appreciate and enjoy the freshness and fullness of the play of Space and Time. (p. 220, TSK)
Great Knowledge is an inexhaustible treasure, one that cannot be spoiled or diminished in any way. Knowledge makes no mistakes. It is clear, free of confusions and misunderstandings. And it is available to everyone. It never grows or dies. No doubts can shake it; in a lived sense, it is the toughest material that exists. It is stalwart and reliable, ready for us to depend on and live by. At the same time, Knowledge is beyond all qualities--beyond all qualifications whatsoever. (p. 251, TSK)
This Knowledge is not oriented around us as the subject in a world of objects. It is with everything and reveals everything, without establishing an 'active subject' and a 'passive object'. The apparent object pole and the containing world horizon can all be 'knowing'. (p. 252, TSK)
Great Knowledge is ....Arguments and assertions cannot single it out or refer to it. It is not a meaning....This Knowledge is not the result of any demonstration or learning process. It is not limited or defined by the approach we take to it.It is unlearned or nonlearned learnedness . (p. 253, TSK)
[Knowledge is] an elusive (but penetrating) understanding, significance, or clarity....a balanced encompassing of the whole situation--not simply tied to your 'mind' or to the perceiver looking out over a perceived field. (p. 256, TSK)
We can see `knowingness' as primary. There are no `things' which convey it, there is just clarity itself ; 'knowingness' is inexhaustible and can be neither fragmented into little knowable packets nor foreshortened by known content of any sort. This does not mean that 'knowingness' is a vacant absorption, but rather that 'things' and encounters are themselves 'knowingness'. (p. 271, TSK)
There is no longer a 'looker', but instead, only a 'knowingness' which can see more broadly, from all sides and points of view at once. More precisely, the 'knowing' clarity does not radiate from a center , but is rather in everything, and everything is in it. There is neither an 'outside' nor an 'inside' in the ordinary sense, but rather a pervasive and intimate 'in' or 'within' as an open-ended knowingness. (p. 282, TSK)
Great Knowledge is not the view of an individual nor is it a perspective in the way that places emphasis on a subject-object dichotomy. Great Knowledge is `everything'--subject and object, all unified in a way that involves neither parts nor a `whole', nor even a unifying process. We can call this total communion the Body of Knowledge . (pp. 286-7, TSK)
Steven A. Tainer (born July 26, 1947) is a respected scholar and instructor of contemplative traditions.[1]
He is a logician, philosopher, teacher and writer with an extensive background in philosophy of science, mathematical logic and Asian contemplative traditions.
One of the central themes of his work involves how different ways of knowing can be compared, contrasted, and/or integrated.
[ much impressive creative world service described ]
within the fellowship of service,
Rich Murray,
MA Boston University Graduate School 1967 psychology,
BS MIT 1964 history and physics,
1039 Emory Street, Imperial Beach, CA 91932
<a href="tel:(505)%20819-7388" value="+15058197388" target="_blank">505-819-7388 cell
<a href="tel:(619)%20623-3468" value="+16196233468" target="_blank">619-623-3468 home
rich.murray11 free Skype audio, video chat
