On a more subtle level, it also lets us appreciate . . . the `gravity' which preserves its centeredness and continuity as `knowledge'. (p. xiii, TSK)
Our `knowing' is usually a simple conjuring up of conventional elements; but we may now learn, instead, more about how the conventional world of appearance merges and unfolds in terms of bodies, knowers, and things known. This new type of knowledge may be concerned more with an open field or dimension--which makes it possible to take up various points of view--than with the observed objects deriving from such particular points of view. (p. 28, TSK)
The `knowing' . . . cannot be appropriated by a `self'. It actually frees us from the persuasiveness of meanings. Furthermore, the exercise of this knowing does not amount to a special kind of mental event . . . . (p. 59, TSK)
The mind-as-focal-setting is...other than thoughts, yet not locatable elsewhere as a different but still ordinary-level item. (p. 65, TSK)
'We' can learn to allow brief 'knowings' which track more of 'time' and which are broad and impartial enough to take into account both our 'self', observed objects, and other background items as all being given with 'time'. (p. 143, TSK)
This awareness will emerge as more than simply an attentiveness on the part of your `self'. Instead, it can be a `knowing' which is brought by `time' and keeps abreast of `time' even where the `self' cannot do so. This `knowing' can see how the `self' is set up, moment by moment, and how its consolidating tendency narrows down the vastness of `time'. (p. 175, TSK)
Rather than hooking onto `things', which is a deadend, it is essential to attend to `knowings' themselves as basic, and to cease tying `knowing' to `outside-standers' like the knowing subject and so on. (p. 241, TSK)
Rather than being an extended field of separate knowables, acts of 'knowing', and confusion, the picture which emerges is more balanced. The pervasive clarity...begins to be exposed as a balancing factor or common denominator. (p. 281, TSK)
Knowledge is not a matter of content, but of an active knowing expressed in inquiry itself. (p. xvi, LOK)
When knowledge is more inclusive and evocative, it embraces the activities of knowing and seeing, strengthening their power. Instead of the linear relationship of 'subject knowing object', there is the 'experience' of 'knowing' the experience of knowing. The relationship between subject and object becomes accessible directly, with the consequence that subject and object alike are transformed: The 'object' becomes knowledge itself, while the 'subject' becomes experience. (p. xlii, LOK)
This knowledge was freely available: less a possession to be obtained than a luminous, transparent `attribute' of experience and mental activity. (p. xlv, LOK)
Free from all positions, inquiry has access to all manifestations, including the 'bystander-self', its interpretations, and all the most widely accepted and 'best established' elements of experience. Inquiry can see 'through' positions, recognizing them as 'positionings' that express knowledge. By being ready to take each question to a deeper level, it dissolves or transforms each structure in turn, so that in the end there are no obstacles to the recognition of knowledge at work. . . . Free and open inquiry is no longer concerned with answers in the usual way. We look at our situation lightly; observing in an equal, balanced, and inviting way, we make no special effort to 'make sense' of what we see. We follow images and thoughts without accepting their authority, and make use of reason and observation without having to establish the truth of what they present. We 'take' no positions--not even the position 'I am the observer'. (p. 273, LOK)
Conventional understanding accepts existence as central, framing knowledge in terms of 'what is' and 'what is not'. But an open questioning starts from no fixed basis. It looks beyond the dichotomy of existence and non-existence to focus on the knowing activity through which 'existence' and 'non-existence' jointly emerge together with fundamental dichotomies such as 'subject' and 'object', 'observer' and 'observed'. Turning from 'what' we know, it asks 'how' we know. (p. 298, LOK)
Working together, inquiry and analysis need no longer rely exclusively on thoughts and concepts as tools, but instead can find knowledge directly within each moment--not isolated in the knower or hidden within the known, but freely available in a way that links the mind and the surrounding world, without necessarily locating either `mind' or `world'. (p. 301, LOK)
A more open knowledge restores balance to knowing by not singling out the established. Not restricted by implicit assumptions regarding being, it opens Being and so becomes the leader of beings. A special intelligence discloses the negation of what is positively established (including polarities such as `exist/not-exist'). Knowledge emerges unexpectedly from within the 'not not-empty' and the 'non-begun'. (p. 414, LOK)
Suppose that instead of possessing knowledge, we could successfully embody it. Our new inseparability from knowledge might reveal the operation of a universal knowledgeability, active throughout space and time. . . . Penetrating 'beneath' what is known, we would experience for ourselves the inner value of knowledge. Illuminated by the light of knowledge, our actions would respond appropriately to each new situation as it arose. Acting in harmony with all that appears, we would share in the beauty of unrestricted exhibition and the intimacy of full participation. (p. xxvii, DTS)
When we know how to look, the alternative is already available. Instead of focusing on this and that, we need a knowledge that will appreciate the whole; instead of specific thoughts, we need to investigate the pervasive patterns of the thinking mind. (p. xliii, DTS)
Beyond all particular interactions and all possible communications, there is the field of these interactions. This field steadily communicates its own availability as a field, together with a structure and a patterning that characterizes field operations. What we find meaningful depends on this global communication: the `field communiqué'. (pp. 16-17, DTS)
In eknosis, the superficial 'knowing outward' that starts from the perspective and narrow focal setting of the subject gives way to a knowing outward that emerges from the 'inwardness' of space. External object and physical space, subjective knowledge and mind all come together like partners in a dance, merging in mutual recognition and agreement. (p. 39, DTS)
Playing out these new possibilities, we draw closer to a spontaneous knowledgeability. As we watch and penetrate and work, our senses, our thoughts, and our emotions are newly alive in time. Aware of thoughts, we can educate and train ourselves to think and act with awareness. Aware of conduct, we can become acquainted with actions and reactions, reasons and consequences, and can conduct anew. We can find the attributes available within a single thought or sense experience; we can let our actions illustrate knowledge. (p. 148, DTS)
Awareness is the alert and open clarity within each thought or each physical appearance that makes it possible to read out a specific content or identity. (p. 283, DTS)