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Thread Gloss01: TSK Glossary
Communication presupposes a place where knowledge exists, a second place where it does not, and an act of 'transportation' between them. (p. 474, KTS)
Creativity reveals itself to be the natural unfolding of time's energy. (p. 81, KTS)
The point at which the vastness of potential knowledge embodies
in the actual is the 'point of decision'. Normally we
say the mind decides; by extension we might say that the senses
decide or that we decide in taking up a point of view. But in
each of these characteristic 'moves', the 'decisive point'
is prior to all distinctions and characteristics, including those
that specify mind, senses, and point of view. (p. 480, KTS)
As a gathering together of all that contributes to its making,
each 'point of decision' is the whole. We could go even
further: Each 'point of decision' is the emerging gathering of
all known knowledge, at whatever level it operates. .
. . The known world is sustained from moment to moment on the
basis of ever-emerging 'points of decision'. (p. 484, KTS)
Descriptive knowledge draws on the past to bring essential coherence and order to the direct experience to which polar knowledge gives access. . . . Only through descriptive knowledge can the self know its world as specific objects and events, each with its own distinguishing qualities and characteristics that persist over time. (pp. 104-5, LOK)
The fundamental unit of first-level linear time, the event, seems already to have momentum implicit within it. An event could be characterized as what has arrived in dependence on an unfolding temporal sequence. (p. 105, KTS)
For the 'logos' of self and world, what stands at the center
of the structure is experience: the reality known
to the self. (p. 20, KTS)
There is no duration remaining in which acts of perception might
occur and no fixed place for a 'watcher' to stand: thus, there
is no 'experience'. (p. 52, DOT I)
'intentional' knowledge: knowledge that arises with regard to the future, as the self determines its goals and decides what it intends to accomplish by its activity. (p. 150, LOK)
[Logos:] The governing understanding active within a temporal order. The 'logos' operates in accord with a specific and characteristic logic, establishing possibilities and defining limits. On a lower-level, the 'logos' is invisible [like an official governing clandestinely from a distance], operating as 'the (temporal) way things are'. With more knowledge, the focal setting shifts, and the 'logos' becomes accessible as a structure to be investigated in terms of prevailing 'read-outs'. As investigation continues, the distinction between 'logos' as knowledge and 'logos' as the prevailing order of time and space gives way to a more comprehensive 'knowingness'. (p. 415, LOK)
. . . the mind 'within' which awareness arises may
be a construct: a 'feel' or 'field that communicates as its message
the independent reality of experience and the preexistence of
time. (p. 32, KTS)
. . . we cannot even say for certain that the mind is
an 'entity' to be known; from a certain perspective it seems
more accurate to say that mind is simply a pattern of recognition
and understanding, the product of a specific history and the
expression of a particular knowledge. (p. 261, KTS)
. . . the mind itself is a kind of artifact, pointing
onward to knowledge. . . . Usually we consider knowledge as a
possession of the mind, but it seems more nearly true to say
that subjective mind is a part of the record that knowledge embodies
in its development. (p. 478, KTS)
Ordinary knowledge could be described as knowledge built up through 'models': explanations or descriptions of how things work within a specified domain. These models provide the mental constructs that claim to represent with some accuracy the 'objective' reality that appears in conventional space and time. (pp. 129-30, LOK)
Suppose we imagined the smallest possible 'unit' of time and took that as a moment. (p. 88, KTS) In conventional understanding, a 'moment' is the span of time necessary to 'hold' a single discrete event. . . . Thus, it seems that the 'perceiver must 'know' in a single moment of time. (p. 113, LOK)
'objective' time: points that can be divided into past, present, and future (p. 37, KTS)
physical existence is by definition extension 'in' space. (p. 159, KTS)
In the act of observing on which temporally situated knowledge depends, the possible modes of being appear to be divided into two aspects or poles. At one pole is the 'perceiver', who has the capacity for knowing and experiencing. At the other pole is 'objective reality', which has the capacity for being known 'as an object'. . . The knowledge afforded by the interaction of these two poles can be called 'polar knowledge'.
the present is simply 'where we are located' (part of the environment for the self). (p. 11, KTS)
To say that something is real means that we can count on it to operate in certain specific ways and to be subject to certain specific kinds of confirmations. (p. 16, DTS)
In terms of the field communiqué, the realness of
the real is simply the proclaimed authenticity of this mutually
co-referring identification . . . . (p. 17, DTS)
As the subject pronounces the interweaving of appearance and
discriminates specific manifestations, this making of mind connections
is the realness of what is pronounced. (p. 18, DTS)
the self, the 'owner' of experience (p. 4, KTS)
the 'bystander-self', who owns experience, gives it form,
restores it, claims it, feels it, and 'exists' through it. (p.
31, KTS)
. . . we think of the self as having a fundamental essence
(p. 142, KTS)
It is the self, impelled by its own needs and intentions,
that unites the momentary observations of the 'perceiver' into
a coherent whole. (p. 144, LOK)
the subjective realm of experience, in which the 'bystander-self' presents itself as the occupant of each point, establishing and determining the presence of the point through its own presence (p. 37, KTS)
substance could be understood as a kind of 'holding
pattern' against the force of momentum, a way of using
momentum to support what persists. (p. 97, KTS)
. . . recall that while we have been describing a process of
expanding and condensing, in actuality the expanded world of
'nothing at all' and the ordinary world of substance coexist.
The difference between them is not one of sequence, but of scale
and perspective. If we look from the usual perspective, we see
solidity; if we look from an 'expanded' perspective, substance
gradually grows more attenuated, eventually arriving at a final
stage that is open and empty. (p. 4, DTS)
If objects do not exist or endure in the solid and substantial
manner we imagine . . . . (p. 13, DTS)
So [Steve Randall writing here]Tarthang Tulku's definition of
substantial might be 'enduring solidity.'
. . . knowledge, bound to the structure of self and world and to the temporal order within which that structure unfolds, is 'temporal knowledge'. (p. 103, LOK)
'timing'- . . . an embodying process which leads to our restrictive conventional reality in which subject and object, things and 'space' are seen as different. (p. xii, TSK)
the totally silent quality we can designate as 'zero' (p. 90, KTS)
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