TSK Gallery

“The capacity of Great Space is never exhausted or compromised by a commitment to one particular trend or world order. Great Space can let anything appear. Great Space supports infinitely many choices of perspective.”  (Tarthang Tulku, Time, Space, and Knowledge)

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“Wonderment is the presence, the presenting, the appreciation of reality as Being.  All appearance is sheer art, beautiful beyond all enduring, appealing beyond all possibility of possession.  It cannot be possessed but it is entirely accessible.  The treasure which our being preserves for us is like an ever-present nectar; it is like an inexhaustible kingdom which is always open to us.” (Tarthang Tulku, Time, Space, and Knowledge.)

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“What can be measured out and the immeasurable are mutually available. Integrally multiple, indeterminately present, we can say of the real that it is intuple.'” (Tarthang Tulku, Dynamics of Time and Space)

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“From the moment we imagine our way into the heart of our own being, the limits on our knowledge begin to lose their hold. It is not a matter of discovering secret knowl­edge or arriving at revolutionary insights. We simply find it available to us to imagine that what has been constructed could be constructed differently. With that simple move, the past and its structures, the self and its identities, no longer bind us so tightly. The gateways of the possible open to a new way of knowing.”  (Tarthang Tulku, Visions of Knowledge.)

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“The insubstantiality offered by ‘space' gives to line and appearance a magical glow, which could be said to mark the ‘appearance' of ‘space', or even to point beyond ‘space' to the source of its projective power. ‘Appearing' and ‘appearance', ‘projector, ‘projection', and the ‘action' of projecting do not intrude on one another, but are known to ‘knowledge' as both distinct and inseparable. Making distinctions has this same quality of open, shimmering presentation. Existence is a phantom without being unreal; investigation discovers its own nature as ‘space', given together with all that is investigated.” (Tarthang Tulku, Knowledge of Time and Space.)

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“The image of the field communiqué suggests how appearance can appear as substance. It confirms what we earlier assumed: The substantial nature of what appears is simply an output of appearance. Though substance appears as substance, it does not depart from the original interplay of the communiqué, in which each appearance is echo-like in nature. The ‘source' of substance is the interaction of what does not have substance.  Each qualified imposed uniqueness is presented within the field. For each appearance, there is nothing above or beneath it, no point of origination more solid than its own communication.”  (Tarthang Tulku, Dynamics of Time and Space.)

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The starting point of knowledge is the knower, the ‘I' of ‘I am here'. Can we open that point? How would we begin, without immediately turning that beginning into another starting point?

How do we pursue this question? If we immediately set out to make the point, we will find ourselves caught up in first-level structures. Can we allow instead for a different, zero-based kind of knowing? Rather than always looking straight ahead, can we open the angle of awareness, the cone that radiates from the point? Can we allow for vision that sees in all directions? Even though the inquiry proceeds in abstract terms, can we let it be guided by what actually happens in the process of inquiry? 

…Not only does knowledge build up from one generation to the next, but in our own lives we grow in knowledge as we grow to maturity. And even when we set out to increase our knowledge right now, we expect that this process will take time and develop in time. For all these reasons, it seems to make sense to start with the cone of time as a model for how knowing arises.

Perhaps our most basic assumption about knowl­edge is that it starts off as the property of an individual knower. If we consider a knower engaged in an act of knowing, what is the temporal cone that leads to that particular event? Actually, there seem to be several, all terminating at the same point. There is the cone of events in the knower's personal life that have led up to the moment of observation, the cone of mental opera­tions that immediately precede the act of knowing and make it possible, and the cone of historical events that create the circumstances and conditions that frame the particular act of knowing. We can readily confirm the operation of these cones in our own knowledge activity, seeing how they interact, and finding others as well.

Once we have accounted for the knower, we still have to consider the act of knowing. Here we might imagine another cone, radiating out from the knower at the apex like a beam of light, illuminating the object of inquiry at the base of the cone. The particular quali­ties of this cone would vary in accord with the shaping cones of time that have influenced the knower.  

No matter what specific form a cone of knowledge takes, it seems to share with every other cone a basic structure. The object (or field) of inquiry is located somewhere else, at the other end of the cone. The axis of the cone defines the distance between knower and known, serving as the baseline that separates ‘here' (where the knower is located) from ‘there'.

The ‘here/there' structure of the cone depends on both time and space, for ‘there' is separated from ‘here' both temporally and physically. Even for objects that are immediately present (for instance, a vase on the table in front of me), the act of knowing takes a mea­surable amount of time and crosses over a measurable amount of space.

Busy with the task of acquiring useful information, knowledge does its best to ignore space and time. The distance between subject and object is a barrier, and space and time, which construct the barrier, are obsta­cles. Lower-level knowledge either admits the obstacle, ignores it, or tries to account for it in order to set it aside. Under these conditions, the idea that space and time themselves could be the key to a different, trans­forming knowledge rarely arises or gains momentum.

At the base of this strained relationship between knowledge and time and space, certain assumptions operate: Space has its three dimensions, time has the tripartite structure of past, present, and future, and knowledge is the property of an observer. Suppose these characteristics changed. Would time and space cease to be obstacles to knowledge? Could they perhaps become its friends and supporters? Would the knowledge cone collapse, to be replaced by some other structure? Or would the cone itself be transformed, opening to reveal new dimensions?    (Sacred Dimensions of Time and Space) SDTS pp. 150-3

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When a point moves, a line defining one dimen­sion appears. When the line moves, the two dimensions of a plane appear. When the plane moves, the three dimensions of a solid appear. ‘Time to move' seems essential to the opening of dimensions.

Biology tells us that our perception of the depth dimension of ordinary space is the result of stereoscopic vision. Images from each eye, which are located in two slightly different positions, are synthesized by the brain into a single image compiled from different angles. It is as though we had moved slightly from one position to another, or as if we could occupy two positions at once! Depth depends on motion.

We might explore the dimensionality of space by looking very simply at what is in our visual field right now. Just as an artist might study the precise forms before his eye to translate them to a flat surface, we could note where one shape ends and the next begins. One color borders the next with no gap-there is no “space-colored space” in between the blue sky and the green tree. The space before us is completely filled with color and form. Sometimes we think of space as the absence of objects, the space in between the objects, or the place where nothing ‘is', the not-something in between all the many ‘somethings'. But if we observe from one position without moving, such an ‘absence' or ‘in-between' will never manifest.

If we simply stand still and look, depth seems to col­lapse. We have right and left, up and down, but no ‘to' and ‘from'. Looking out on the landscape what we actu­ally see is smaller and larger shapes. Distance seems to be an interpretation imposed upon this experience. Likewise, we see shadow and light, but contour seems to be interpretation.

But as soon as I start to move, something changes. I seem to be walking through space, through a transpar­ent medium. The ‘through' of space and the motion of time are intimately connected. Moving, I see the tree before me from different angles, and its depth becomes apparent. Another dimension opens up. The question arises: What if we could move differently, in another kind of space? Would other dimensions of time open up? Suppose we think of time as a kind of space. Is it possible to rotate a point of time? Turn a line of time? Shift a plane of time?”   SDTS pp. 90-91

“In the mental realm… sculpting shapes out of the allowing medium of space” DTS p. 202

“Emerging into time's wholeness, we discover a world infinite in its measured-out manifestations-far richer in its possibility than we have ever imagined. But the infinite unique cannot be measured. It is the activating medium of measurement: the heart of time.”  DTS p. 163

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Exhibition of Zero -

“…as the space of the character of unconditioned existence, it might best be considered the free dimension of ‘zero'.  In approaching this ‘zero point', we can sense a qual­ity in appearance, a hidden ‘occupancy' of time that ordinarily merges into the instant occupancy of experi­ence. This quality could be said to be ‘prior' to the struc­ture that identifies ‘moments' or designates ‘outsiders'. It might be understood as a gateway, a ‘first' moment of presence without presupposition, of space that is pure and undisturbed.

What ‘takes occupancy' in this moment at the ‘zero' of time is Being. It is ‘here', yet subtly hidden: an allow­ing of fullness that does not occupy at all, but instead makes possible experience and the manifestation of substance. We might speak of invariable time present­ing the ‘singularity-point manifestation' of the condi­tional existence of what will appear as its own image.

In this ‘non-occupancy' by Being of each particular manifestation or ‘read-out', Space and Time merge in intimacy. If we look with care, this intimacy can be seen to occur keenly in each act of observation, through the content of what is observed, the being of the observer, and the activity of observation. Each observed moment pops up like a bubble, and like a bubble it is free from substance. The shape and form it presents, however they unfold, do not disturb original and invariable emptiness.”  KTS p. 89

”Starting from the ‘zero point' of emptiness, put­ting it into play in our inquiry, can we trace the rhythm through which form evolves out of emptiness? …At a deeper level…time's rhythm relates to movement and flow; from this perspective the points that ‘establish' rhythm serve mainly as reference. Rhythm at this level is motion coming in waves-not set up by ‘measured-out' points or assigned to an object that rides the waves, but the direct expression of an intrinsic body of energy.

We might say that time's rhythm is built up exter­nally out of the basic momentum through regularities of motion, but intrinsically is more accurately the flow of a luminous energy independent of motion. The energy that rhythm manifests is like the glow of life in a living being at rest…”  KTS p. 92

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“In the house of being embodied, all can become space. Once we enter and abide there, the field-momentum of color, texture, and quality radiate deep vibrancy and warmth - the feel of space coming closer, inviting us, surrounding us on all sides, in all directions. The field fills with light that shines within all color and form.

Nature, art, and music, and all creations everywhere, exhibit the beauty of space in an ecstatic play, known in ancient times as lila.

The heart can hardly contain such boundless and intense beauty; the spirit can barely accommodate the richness of touching space directly and incisively. Yet once in the womb of space, united beyond barriers, being relaxes, free of any interference, any possibility of loss. Here is freedom. Here is home.” (Tarthang Tulku, Sacred Dimensions of Time and Space)

“Beneath the surface of separate appearances, everything in the universe connects to space, heart to heart. All edges are united by deep lines of space. Imagine the still of night, with everyone asleep; suddenly, through magic, the roof of every house is lifted off - all imagined spaces merge, all the secret thoughts flow into one.” (Tarthang Tulku, Sacred Dimensions of Time and Space)

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“Caught up in the idea of existent things – 'outsiders' trapped in the rhythm of time – we make of movement a physical event, and miss the movement that is intrinsic and inherent. We accept the comments of conventional mind, which reflect the ‘measured-out' rhythms of lower-level time. But this mind can also fall silent, allowing a sensitivity to intensive moments of time's rhythm, ‘activating' through silence a rhythm that is part of the Body of Time. Then rhythm moves in slow waves of intimacy, too subtle for the patterns of the temporal order to acknowledge.

Viewed from within the intimacy of time's rhythm, every given point – the points of view selected to found perception, the points that interact to ‘point out' form within space, the points that express initial intimacy – participates in the ‘experiencing' of this intrinsic and subtle rhythm. We might say that each point ‘is' the ‘rhythm immediacy'. Points of rhythm open ripples of time, allowing participation ‘as' space – mental space, physical space, time space. Such potential participations are the ‘range' of time.

Alive to and through intrinsic rhythm, Space and Knowledge can merge into Time. There will be no ‘order' that aims at prediction or control, no outside interference, no limits, no ‘outsiders'. Space in its extension becomes the intimacy of Time, disclosing Being in Space, Being in Time, Being in Knowledge.

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” (Knowledge of Time and Space, pp. 93-94).

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For too long we have turned our backs on our human potential, until we have forgotten that there are any other possibilities for being. Now let us turn instead toward Knowledge, as the who of our being and the how of our action, the where of our becoming and the why of our existence. Alive to knowledge, we can commit ourselves to living in accord with the truth emergent in time and space, and discover for ourselves and others the meaning of our full potential.

Let us imagine Knowledge boundless in its prospects, welling forth in waves, resonating throughout the universe, expanding beyond its parents, Time and Space. Let us ask Knowledge to sustain and nourish us, sweeping us up in a beauty that feeds our hidden hungers and shelters our most noble aspirations. As we begin our inquiry, let us imagine that we are donning the silken robe of Knowledge, a coat of many colors – a magical garment that gives us warmth, comfort, aesthetic delight, and a sense of deep refinement (KTS, Tarthang Tulku).

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i used this in a poem bruce…hope that is ok…i love how the black actually moves when you look into it…lol…as if it is going to swollow you whole…lol…*

i dunno what happened…i tried to post this comment to the first picture in the gallery…but it showed up down here…my bad!

i see what happened…there is not a tag to reply to post on the first pic like there is on the rest of them…there is only the tag reply to thread…anyways…joy*