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)
What there is is entirely open in a way that remains an undimmed radiance, an infinitely textured radiance that is magic. Everything is undone and even impossible--since there are no things or causes, and no space or time to occur in. This `impossibility' is itself the immediacy or presence of everything as wonderment . There is no perceiver to wonder at this wondrous play, and this fact is itself the all-knowing appreciativeness of Great Knowledge. (p. 297, TSK)
Full knowledge dissolves the 'distance' between knower and known that characterizes conventional not-knowing. With no distance, an intimacy of knowing emerges, and knowledge becomes inseparable from love. (p. xlviii, LOK)
Full knowledge dissolves the `distance' between knower and known that characterizes conventional not-knowing. With no distance, an intimacy of knowing emerges, and knowledge becomes inseparable from love. (p. xlviii, LOK)
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'. But this third-level appreciation is...not an absence or negation, and is not fundamentally different from ordinary time and experience. (p. 52, DOT I)
The boundless availability of the power of knowledge, so much more fundamental to our being than the specifics of what is known, is a kind of inner truth accessible in all experience. Thought, perception, feeling--all the acts of conventional knowing that establish the seeming solidity of what appears--express this dynamic creativity. When consciousness attributes shape, character, and meaning to what has appeared, this too is knowledge in action. (p. 67, VOK)
From within the intrinsic Body of Knowledge . . . first-level engagements become irrelevant, almost ghostlike. We know beyond our own comments, stories, and exercises; know without depending on language. (p. 104, VOK)
Knowledge is not someone else's possession; it is not subject to ownership or to being concealed or lost. Once we are in touch with knowledge we realize that we can access it at any time, for we are naturally a part of the Body of Knowledge. (p. xliv, DTS)
When we conduct in this way, we enact and embody the Body of Knowledge. We do not have to know something new; do not even have to know differently. The inwardness of knowledge, its universal availability, is present in all our actions and in every thought. It is present beyond refutation, for nothing is being proclaimed. There is no need for a witness. We could also put it this way: Knowledge is its own witness. (p. 193, DTS)
We have learned to think of knowledge as linked to distance: to standing back and judging coolly. Now we know that knowledge is something quite different. It is the love we feel for all appearance, the love that unites all appearance. It is knowledgeability without separation. (p. 196, DTS)
Knowledge, the Great Magician, works its wonders. Through all of history, the manifestation of self-knowledge proceeds: The artist becomes the art and the art the artist. In all of space the Great Magician conjures the appearance of unconfined beauty. Unbounded momentum gives rise to experience. Though we cannot name or think or label this arising, its magical display is nothing other than our immediate presence. (p. 220, DTS)
'Knowingness' discloses the Body of Knowledge, indestructible and brilliant, like a multifaceted diamond. In the Body of Knowledge, there is no impermanence, no transitions, no knower and no known. There is not even embodiment of knowledge within an ordinary realm. Creation lives in the uncreated, presenting Knowledge as Great Knowledge, truly all-pervading. (p. 443, KTS)
So long as it is not 'assessed' from a lower knowledge point of view, Great Knowledge counteracts all limits. It presents all specific knowings, all information and techniques, facts and visions, without being bound by them. Infinite in scope, it is universally available without regard for ownership or limitation. Like light, it is invisible as it propagates, but illuminates whatever it encounters. Pure energy, its power is available at the most subtle level. Though the conventional 'order' is potent in its effects, Great Knowledge recognizes it as neither substantial nor fixed, but as a 'read-out': a unitary 'expression' or 'embodiment' of Knowledge. Since what appears is already Knowledge, there is nothing to be transformed or altered, and no 'new knowledge' to gain. The 'recognition' of what appears 'to' lower knowledge 'as' knowledge 'is' Great Knowledge. (p. 475, KTS)