"As I became more familiar with Western concepts, particularly with those found in the sciences, I saw the possibility of a visionary medium through which a common ground could be found in the pursuits of knowledge carried out by the various sciences and religions. Such a ground could serve to increase each group's appreciation for the other, and could thus even facilitate the quest for knowledge itself. This presentation . . . does not belong under the heading of any specific philosophy or religion. It may, however, help to clarify some of the issues of traditional meditative disciplines." --Tarthang Tulku, p. xxxi, Time, Space, and Knowledge
Time, Space, and Knowledge: A New Vision of Reality is a triple-faceted visionary insight into the heart of reality. This vision clarifies the ideas and concerns of Western thought--philosophic, psychological, and scientific; it integrates the essence of these systems into a comprehensive perspective on the nature of existence. Time, Space, and Knowledge provides a common ground for an appreciation and exchange of ideas, thus facilitating the quest for knowledge and truth.
"I have often been asked how TSK could be classifled as a field of study. The question has no easy answer. It is not philosophy or psychology and not religion. Perhaps it could be seen as an adventure of the mind, with the potential to branch out in many directions. For someone knowledgeable in a particular field, TSK may be able to inspire new ideas related to that discipline. For others, TSK may stimulate clarity and a sense of value.
My own view is that TSK should not be considered its own discipline, at least in the sense that it conflicts with other approaches to knowledge. I see no contradiction between TSK and my own Buddhist background, just as I see no conflict between TSK and any other tradition of knowledge." (Tarthang Tulku, p. xvi, Dynamics of Time and Space)
"The ongoing inquiry that the new vision invited was not religious or philosophical; in fact, it fit into no established categories at all. Yet it definitely offered glimpses of a different way to experience, not based on our usual role as 'bystander' or commentator on our own lives. As the vision began to emerge and take form, I saw that it could open into what was virtually another way of dealing with reality." (p. xiii, Dynamics of Time and Space)
"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." (pp. xxi-xxii, Dynamics of Time and Space)
"TSK follows no model or doctrine. All knowledge can be a part of the vision. . . . I saw an opportunity for a fresh start: a way of investigating that could develop on its own, without relying on any dogma or views." (p. xviii-xiv, Dynamics of Time and Space)
"The TSK vision does not emphasize rituals or beliefs, nor does it deal directly with virtue, morality, or merit. It does not impose rules or expect conformity to a set of beliefs; instead, it sets in motion a course of inquiry that allows knowledge itself to come to the fore, disclosing itself within appearance so that all beings may benefit. . . .
TSK does not aim to overthrow old values, nor does it maintain that there is no basis for making distinctions. KnowIedge itself has virtue, and the TSK vision proclaims this virtue and seeks to activate it through inquiry.
The reason that TSK does not attempt to set in place any specific set of teachings is simple. Theories and explanations can be useful, even indispensable tools in the course of inquiry, but the fixed juxtapositions they give rise to work at cross purposes to the TSK vision. What is the point of erecting a superstructure of rules and principles on a reality that already expresses the fullness of time, space, and knowledge? How can such distinctions be of benefit when appearance is all-embracing? Since beauty, quality, and value are inherent in the presentations of time and space, why make special efforts to bring them into being? Since nothing is missing, why look for something to fix or complete?" (pp. xi-xii, Visions of Knowledge)
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