The TSK Email Forum

Thread 0015: TSK creation stories

entry 0001:

TSK, pp. 33-4: If we adopt a very particular perspective [second-level?], we may say that within the fact of uncommittedness there emerge tendencies which develop into feelings and images. These feelings and images introduce the possibility of associations and interpretations. This gives rise to a consolidating thrust that results in the complete pattern of an 'individual person encountering a world' or an 'embodied subject knowing physical objects'. In one sense, this pattern constitutes a 'freezing' of what 'was' (in some atemporal sense) open and fluid.

Given a frozen pattern of the sort just mentioned, a world and space-time structure of a particular sort are also present as the background for the life and experiences of the person. 'Where' there 'were' no events, time, or (quantifiable) room for interactions, there are now events and event-sequences that exist and seem connected in an absolute manner. Thus there arises the conventional view,

"There is this, which exists here and now, and other world orders or realities are excluded as possibilities." The person 'sees things', locates them in space, traverses the intervening distance, and touches them. The person feels assured of his or her integrity as a particular being who, having once been born, thereafter is continuous (until death).

The alternative model suggests that, despite appearances, the person is not a continuous being, born once and for all in a world. Rather, the 'person in a world' could more accurately be seen as a tendency toward consolidation or birth in (or as) what for that world are successive moments. The 'person' is then a summary notion describing the overall attempt to set up a frozen pattern or series of instants connected in an exclusive manner, in contrast to a more open and inclusive 'space'.

 

entry 0002:

p. 15, DTS:

Somehow the whole of what is differentiates and specializes itself into various interacting and co-referring entities and qualities; somehow it 'seeds itself' into identified entities in a way that allows for tracing sources and interactions and derivations.

 

entry 0003:

p. 47, DTS:

Out of the zerolessness of universal knowingness, a 'dimensionalization' of space springs up, covering over the original wholeness. How does this take place? Is someone or something responsible?

Within ordinary experience, a candidate at once presents itself. At the center of experience stands the self or 'I'. Imagine what happens in the moment that the self first takes this position at the center. Immediately, automatically, it formulates the equations that project this position outward. Measuring and judging, it presents the perspective of its perceptions, proclaiming substance and solidity. Embarking on subjective determinations, it affirms limitations that depart from the wholeness of the whole. Claiming and proclaiming, it takes up and maintains. As these operations expand their scope and enlarge their claims, dimensionality radiates outward--a claim of the self, establishing the closed world of solid identities that a flattened space would never allow.

 

entry 0004:

pp. 49-50, DTS:

'Subjective' and 'objective'--and their characteristic interactions--are all equally the outputs of a universal knowing. Starting from this 'basis', we could imagine an unfolding: In the move through which the self (as subject) proclaims the realm of substance (as object), knowledgeability moves 'outward' to create the known and knowable objective realm. At the same time, it moves 'inward'. Falling in on itself like a star that collapses to form a black hole, it 'consumes' the knowledge inherent in zeroless appearance and uses it to manufacture and proclaim the unknown subject. Reality arises in a binary, polar relationship, distributed between the 'zero' of subjective consciousness and the 'one' of objective identity.

 

entry 0005:

pp. 166-7, DTS:

A Vision of Projection

As a vision of time's active engagement, we could imagine a nameless arising: waves of energy propagating through a field. Nothing is specified-not energy, not field, not arising. Even the naming we use to point out is provisional.

Through their magnitude and amplitude, the spreading waves project the structures of the known universe. Waves and microwaves embody space and involve time, communicate sensory capacities, and sense the data that is made available. The power of their projection encompasses the one who feels and senses, the acts of touching and thinking, and the content of the physical.

Through this field communiqué, a continuum of presentation forms, feeding on itself. Appropriate mechanisms arise to bar all gaps or discontinuities; to assure that nothing is lost or left out. The field affirms its own modality, shaping form and content in recording it. A multiplistic language is generated, comprehensive in its application, universal in its comprehension.

The record of this propagation founds the genealogy of what appears. At the root and the outset, in the 'genes' that give form to each specification, there is microscopic projection: the microwaves of the multiply recorded.

Generating and regenerating, the active projection of recording is itself recorded in appearance. As genealogy is established with perfect certainty, recorded time goes forward-the medium through which projection can propagate. What is recorded gives a way that works: provisional at first, but then authenticated beyond recalling. Each topic, each specified object, is the segregated subject of a seamless instigation.

In this multiple creation, linear time has already unfolded, its momentum unalterable, its capacity to measure awaiting application. The time of perception traces in accord with the recorded genealogy, establishing the realm of what has been recorded, founding a certain knowledge. There is no longer time available for transformation or for a deeper knowing.

Yet in the forming of the mechanism, the propagation of the wave, another time is active: the inner time of recording, never itself recorded. To discover this time is to access the genes of regeneration and empower the refounding of the Body of Time.

Within appearance, the time of recording does not readily emerge, but the record of its genealogy is readily available. Tracing this genealogy, alert to each arising, we sense that all of recorded time-from beginningless beginning to endless end-has unfolded without ever touching the heart of time.

 

entry 0006:

p. 281, DTS:

As you come to know this foundational 'place', you can see how ordinary experience arises out of it. A sense of being becomes 'being here'; from this arises 'being here in time'. Presence becomes presence 'of ' something, which is then established and felt to exist. Existence becomes 'I am', which is felt to be identical with the original sense of being.

 

entry 0007:

KTS, p. 35-7: The characteristics and structure of the known world are founded through a twofold activity of establishing and knowing. The 'bystander' acts on an 'outsider' to establish an object that the subject can successfully know. Consciousness and physical objects, linear time and empty space all arise together, products of the founding momentum of this fundamental activity. The temporal order itself could be said to arise through 'taking' this momentum in a certain way.

The temporal order of both the subjective and objective realms-and their interrelationship-could be understood as expressing the founding 'logos'. Events 'generated' in the objective realm are somehow 'seeded' into the inner, subjective realm.

Once this seed has been planted, a gradual development toward an interpretive order takes place. It is as though the inner dynamic, once activated, projects its temporality into the external timeframe.

This projection is then replayed or re-presented in terms of the governing objective system, establishing structures and entities and the history of their origin. If the object and objective time predominate, history presents conditioning and determinism, if the subject and its time predominate, history takes the form of psychologism and perhaps a kind of nihilism.

In this view, the usual constructs of the linguistic order are reinterpreted. 'Subject and object' are no longer the key actors. Instead there are patternings presented by the 'logos' and thus bound to one another: the objective realm, with its history stretching back toward an unknown beginning; the self that organizes and interprets experience, yet remains subject to what experience brings; and the multiple patterns of knowing, reflecting in various ways a structure inherent in both language and experience. Conventional time itself, built up out of 'before' and 'after', 'once' and 'since', 'already: 'again', and 'not yet', is likewise a structure of the 'logos'.

In the interplay of subject and object that the 'logos' defines and that gives the 'logos' form, something is communicated forward, transmitted in such a way that nothing can be lost. This 'something' could be considered the energy or momentum of time-not at the first level of a linear, 'timed-out' order, but at a second level of dynamic becoming. The projection of the subjective into the objective and the reflection of the objective in accord with subjective needs and concerns are expressions of this second-level momentum. From this perspective, the 'logos' and its structures can be understood as the presentation of a second level of time.

 

entry 0008:

KTS, p. 79: Prior to any specific 'realities', the momentum of 'time' permits such 'realities'-including but not limited to the existence of a temporal universe distributed across past, present, and future-to be 'built up'. In this 'building up', 'existence' and 'existents' are specified, first as qualities, actions, and meaningful structures, then as substance and identity. Once it has been fully specified, momentum transmits only the sequential 'order' established by the 'logos'. The energy and dynamic of time is converted into the closed-off and mechanical structure of 'reality experienced by a self', unfolding 'across' time.

Yet this rigid structure can never be regarded as final. As the product of a 'specified' momentum, existence 'has' that momentum as its nature. The momentum that existence 'embodies'-whether as things or as qualities and meanings-is still available within the 'order' of what is. All that is necessary is to thaw the frozen structures that the first level takes as given.

 

entry 0009:

KTS, p. 84: From another point of view, this speed itself is transformed as it enters the realm of the 'outsider': It becomes 'points' and begins to build up a continuum. Understood in terms of external motion and the 'order' of the 'logos', rhythm builds from point to point of space and segment to segment of time. The waves of rhythm that originate with lower-level time lead to origins, origins give boundaries, and boundaries call forth continuity to link together what is bound.

The continuity that the 'logos' insists upon leads to 'feedback', and from the echoes of 'feedback' come the structures of world and self. Seen as a whole, the process is unitary, absorbed into its product, which finds its rightful place within the temporal order. Seen from within the intrinsic unfolding, however, there is no process at all: only the intimacy of rhythm.

If we look more closely at how the points of lower-level space and time 'fill in', we see that the commitment to substance allows for no gaps. Existence comes into being following old lines of force, reweaving the weave of a fabric that has already been woven. Specific points come together in a specified sequence, establishing labels and distinctions. A 'measured-out' realm 'takes form': What 'is' emerges as the echo of itself.

entry 0010:

KTS, pp. 93-7: In the intimacy of the instant, Space and Time open to Being. All that appears sparkles with the transparent colors of the rainbow and the rich 'feel' of aliveness. We are returned to the singularity of the first instant--the free 'allowingness' intrinsic to existence.

For such singularity, the first instant is not available only at the outset. Every act opens onto the allowing of Space; each manifestation merges with the dynamic of Time. If it were otherwise, there could be no operation of Knowledge.

In the first instant, the 'zero singularity' of the moment could be described as neutral and in balance. As the power of time becomes rhythmic, creating 'friction', this neutrality is lost. But Great Time offers 'zero nature' within the constructs of 'friction'.

. . .

In accord with the rhythms that time presents, actions are woven together to create what 'is'. Only at a much later stage is this 'isness' related to what is understood as subject and object, yielding interpretations that take shape and form and move toward repetition. Seen in this perspective, 'zero' is fundamental: the state or circumstance from which we depart.

. . . In the transition that occurs as rhythm becomes rhythms-small and large, measurable and immeasurable-we might discover the whole of existence taking form. Through the 'mechanisms' of momentum, 'friction', and measurement, the presentation proceeds.

 

entry 0011:

KTS, pp. 170-1: Within the 'field' that second-level space might be said to project, an attitude or quality shapes the 'focal setting' at work. This 'attitude' could be understood as carving out a particular domain, as an angle carves out a portion of a circle. As the angle is set 'to words', it angles 'towards', giving shape and form as bearing meaning for a self. The process could be likened to the way that subtle particles allowed by a 'field' of nuclear interactions congregate and manifest as objects for a subject.

Tracing this image out, it seems that for such a manifestation to emerge into being, it must 'incorporate' the 'field observer'. Since the observer arises as given within the context of what is observed, the process of creation that 'gives' observer and observed together will not be available for observation, while the 'space' within which this giving 'takes place' will be doubly out of reach. The observer can observe only the finitude of what can be known; for example, first-level space and the physical properties that appear within that space.

Through such a structure, a'gap' is established between the known or the knowable on one side and what encompasses known and knowable alike on the other. For the knowing available to the 'field observer', second-level space as 'source from' is inaccessible. Yet this 'gap' is not intrinsic to knowledge, for knowledge in its own terms knows no limitations. Instead, the appearance of the 'gap' reflects the limited 'focal setting' that operates within the 'space field' of first-level knowledge, determining what can and cannot be known.

 

entry 0012:

KTS, pp. 389-91: Within awareness we can sense a specific wanting to know. Since awareness is linked to existence through the body, this wanting to know of awareness manifests through the senses, which could be considered the 'agents' through which awareness makes its appearance in the world. Indeed, we know awareness only in such specific forms; if we look for an awareness that 'sponsors' the activity of the senses, we will not readily be able to contact it.

The senses have their own momentum, curving naturally in a trajectory directed toward knowing the world. From the moment the infant emerging from the womb asserts its first claims, the senses reach toward what is there. Wanting merges with the frustration of not-having in a fundamental urgency, seeking specific modes of existence or existent entities that will confirm and satisfy.

The outward momentum of sense faculties, propagated through the 'medium' that we identify as space, propels awareness outward as well. What is sensed is divided from what is not sensed, what appears from what does not appear. What is known is accorded a status equal to the awareness that the senses 'embody', while awareness is proclaimed to enjoy a status akin to what is known. The original demand of the originating momentum establishes what appears, together with awareness, as being existent.

If the light of awareness encountered only empty space, its radiance would never manifest. Only as objects appear to the senses, creating a reflecting 'surface', can awareness 'come into being'. But the outcome of this specific mode of 'coming into being' is an awareness that is 'mine', its directionality and force appropriated by an 'entity' whose being is as yet unspecified. Knower and known emerge together, supporting one another's candidacy for being.

This initial candidacy is then accorded accreditation. The wanting implicit in the momentum of the senses trends in a specific direction, giving the potential for form to be specified. The potential is actualized through agreement: 'My' awareness encounters 'your' awareness; my 'sense of frustration' and yours confirm one another, creating 'common ground'. A mutuality of wanting gives specification its basis. Agreement finds expression through the faculty of speech. Through the rhythms of voice, labels are communicated, and also meanings based on those labels. Drawing awareness into symbols, language establishes the possibility that particular 'qualities' can be said to 'be'.

Within this realm of symbols and meanings, the fundamental symbol is the self, understood as the one who owns awareness, senses experience, and gives meaning. Tied to the projects and projections of this self, the world appears fully as world: an intricate structure too subtle to be fully apprehended, based on names and definitions, identities and attributes. In inescapable intimacy, self and world take form together, shaping a way of being and giving content to what is.

 

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