Gaia: Time, Space, and Knowledge

Re: DTS Ex. 18 Pastness Knowledge

http://brucealderman.gaia.com — Mon, 09 Nov 2009 23:11:11 GMT

Yep. :-D

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:35:01 GMT

lol...oh i knew that...i b silly...but yes...this is great...and i find that all of TT's writings are so openended that rereading them always is new pretty much...such an amazing vision...so thankful u love it as well...and so grateful for u posting this...it is awesome...i will probably be reading it over and over as well...it is just so nice to be able to communicate with you about it...so grazie mio caro bella amico!!!

love and tskisses...haha*

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:28:09 GMT

I am so inlove with this vision...

The patterns of the past pull on us with a powerful force. Deeply involved in conducting the past forward, we enact a commitment to the pre-recorded. Yet this trend can be reversed. We can be lovers of knowledge, seeking to cherish rather than possess, free from the wish to take on yet another dogma. Then the daily unfolding of our lives can become a rich source of knowledge.

Re: DTS Ex. 18 Pastness Knowledge

http://Davidu.gaia.com — Mon, 09 Nov 2009 22:26:56 GMT

Hi Star, No, he didn't say anything to me. You are both my friends, and anytime you post something a notice shows up on my Profile Page. I saw all the activity so I came over. I remembered enjoying this thread. I noticed Bruce's TSK reference and decided to look it up and decided to post it.

I'm reading for perhaps the 4th or 5th time. For me, it requires a multiple readings as it sinks in. Remembering this is from a Rinpoché extolling knowledge of the past, but not with the conventional way of viewing it, seems important to me. Anyway, I thought it might be helpful. Hang in there sister. :-)
D

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:25:55 GMT

Another way to conduct this inquiry is to look for a more encompassing knowledge embodied in each situ ation. Is this unacknowledged knowledge affected by the more specific turn away from knowledge that you are investigating? Is it covered over? If you are willing to feel the pain or sadness that comes from knowledge denied and knowledge distorted, you may be able to bring into the open knowledge that was previously rejected or covered over. Even though you are focusing on the past, you may find that this discovery of knowl edge availability has a powerful impact on the present and on the way that events unfold in the future.

I guess this describes what Brucie is doing...lol...

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:23:48 GMT

oohlala...i liked this...i like it all...but some parts excite me more...esp. the parts that bring the past...alive and open...a knowledge NOT frozen by time...presencing into the future...

The many schools of knowledge that have flourished in the past—schools of science and philosophy, history and religion, social thought and political theory—can guide us to a deeper appreciation for knowledge in time. Each new set of theories or beliefs must somehow engage the accumulating weight of history, trying to make sense of what has gone before. Whether consciously or not, each engages in a twofold inquiry—not only judging, but judg ing how best to judge; not only knowing, but knowing how best to know. Systems of knowledge are put into effect, shaping human achievement at every level. In the study of such developments knowledge is available, ready to be thawed or melted in the ‘infolding’ of time.

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:19:11 GMT

We could also look at the ways that human beings respond to what time presents, molding the ways that knowledge will manifest. Confronted with the constant momentum of change, individuals and cultures seek to shape it toward their own purposes. They pursue their own judgments as to what is best and accord their conduct with their judgments. Values emerge, expressed in terms of virtue, happiness, spirituality, or truth, shap ing the ongoing search for meaning.

this too is so relevant...and it's frustrating...b/c we keep repeating...*

Re: DTS Ex. 18 Pastness Knowledge

http://tlcoriginals.gaia.com — Mon, 09 Nov 2009 22:14:36 GMT

Thnx David...gol...am thinking Bruce sent u a pm that said..."pls. get star out of my hair!!!" lmao...

this is long...but packed...this jumped out at me...

We could see how knowledge has been trapped and limited and denied; how the human spirit has been reduced; how willful ignorance or uncon scious patterns have slowed the growth of knowledge.

this IS what i see...and i long to address it in an appropriate and helpful way...

DTS Ex. 18 Pastness Knowledge

http://Davidu.gaia.com — Mon, 09 Nov 2009 21:40:19 GMT

Once you have developed confidence in your own willingness to activate new knowledge, you are ready to explore the ways that the past has conducted knowledge forward. Look in terms of humanity’s past; in terms of your own personal history; in terms of the last week or the last five minutes. Be especially sensitive to the quality of endless repetition, so characteristic of a time governed by pastness. Trace out the time wasted through not knowing how to conduct knowledge beyond the recorded patterns of the presupposed.

Now take the knowledge and resolve that come from such reflections and apply them in your daily life. How can you act in ways that expand beyond self-imposed limits? How can you go beyond what feels comfortable? Beyond likes and dislikes? What special efforts will let you climb the ladder to a lighter way of being—toward the enlightening? How can you make this effort in a way that does not duplicate old patterns? DTS p.313

DTS Ex. 18 Pastness Knowledge

A. To open the past as resource for knowledge, look back at the immediate past, reviewing a period of a week or so. What mistakes did you make during this time; for example, wrong choices, miscommunications, or steps that you forgot to take?

As examples of mistakes begin to surface, trace out the consequences they have led to. What patterns did they reinforce? What new difficulties have they led to or are they likely to lead to? What limits have they helped to set in place? Can you see how such mistakes have actually reduced the knowledge available, or even the knowledge potentially available?

See if you can ask these questions in a fresh, new way, discovering mistakes you may have previously overlooked, or seeing connections different from the ones you usually make. It may help to look from a distant perspective, as suggested in Exercise 8.

Comment 18A

Often we undermine the availability of the past as a resource for knowledge through a kind of disrespect for what has already happened. If we look to the past at all, we tend to approach it as we might study a dusty book that we pulled down from a library shelf. This exercise asks us to become more deeply involved in the past, so that what we are looking at comes alive. In this way knowledge takes on the transforming depth of inwardness.

B. Studying the history of knowledge can serve as a valuable gateway to inward time. For example, we might trace out lost battles in the struggle for knowledge: the past as a record of defeat. We could see how knowledge has been trapped and limited and denied; how the human spirit has been reduced; how willful ignorance or unconscious patterns have slowed the growth of knowledge.

Look at a period of history that interests you with this way of understanding in mind. Alternatively, investigate a news story of current national or international interest in terms of such questions. How would you rewrite the stories you read to reflect this focus on the knowledge dynamic?

Comment 18B

The many schools of knowledge that have flourished in the past—schools of science and philosophy, history and religion, social thought and political theory—can guide us to a deeper appreciation for knowledge in time. Each new set of theories or beliefs must somehow engage the accumulating weight of history, trying to make sense of what has gone before. Whether consciously or not, each engages in a twofold inquiry—not only judging, but judging how best to judge; not only knowing, but knowing how best to know. Systems of knowledge are put into effect, shaping human achievement at every level. In the study of such developments knowledge is available, ready to be thawed or melted in the ‘infolding’ of time.

The patterns set in place in this way range through extremes that could never be imagined in advance. In some periods what happens seems to depend almost entirely on individual choices about livelihood and ways of life and on the free play of a knowledge available for each person. In other eras almost the opposite seems true: Fate is determined for the whole culture, with individuals caught up in a destiny not of their choosing.

In history’s endless variations, some eras simply seem to function better than others. In such times the choices made promote more knowledge and a greater sense of purpose and well-being, leaving a legacy of accomplishment. Sometimes it is clear why this is so; in other periods, the interplay of forces follows a patterning that remains mysterious. But as we investigate there is always the opportunity to ask questions that can illuminate and reveal, deepen and enlighten.

There is a way to look at these different patterns objectively and without taking a position—as one would look at scenery from the window of a passing train. Yet inquiry must also be guided by a deep caring, for being the disinterested bystander is one of the most rigid positions of all. Maintaining a balance between these two factors does not require careful maneuvers; instead, it is the natural outcome of deepening inquiry. At the point where the inwardness of knowledge meets the infolding of time, ‘objectivity’ and ‘caring’ are in no way opposed.

The special availability of the past as an object of study in today’s world offers a unique opportunity. We can discover in each alternative way of knowing, each system and each set of choices, a way to transmit knowledge. We can draw on any or all of them.

But the past is not simply a storehouse. We are not likely to have good results if we sort through old models in order to adopt one particular way of knowing as our own. Nor do we need to comb the records of the past in search of lost techniques or overlooked mechanisms. The availability of the past gives us an opportunity at a different level. Tracing its various manifestations through time, not confined by the positions that we ourselves have adopted and now are playing out, we can go past positioning to awaken the infolding dynamic of knowledge.

C. Review your own past for points where knowledge was explicitly denied or rejected, or less consciously covered over or erased from the canvas. Try reviewing the events of the past day; then conduct the exercise again, focusing on events earlier in your life. At least initially, it is better to focus on events that are fresh rather than incidents that you have rehearsed in your memory hundreds of times before. On another occasion, review events in recorded history that seem to reveal similar patterns.

As you conduct your review, you are likely to see characteristic moments when a decisive turn was made: moments when emotionality came to the fore, when clarity was somehow lost, or when situations erupted into conflict and tension. Focus on such moments, developing a sense of the feelings involved and the impact they have on knowledgeability.

Attempting to explain how such moments arose is likely to lead back into the realm of stories. Instead, you can conduct a more subtle inquiry. The past can refer you forward to the present; the present can lead you with renewed insight into the past. Feelings can disclose motives; present emotions can guide us toward past arising.

D. Another way to conduct this inquiry is to look for a more encompassing knowledge embodied in each situation. Is this unacknowledged knowledge affected by the more specific turn away from knowledge that you are investigating? Is it covered over? If you are willing to feel the pain or sadness that comes from knowledge denied and knowledge distorted, you may be able to bring into the open knowledge that was previously rejected or covered over. Even though you are focusing on the past, you may find that this discovery of knowledge availability has a powerful impact on the present and on the way that events unfold in the future.

Comment 18C-D

The moment we call the past into question in the name of knowledge, willing to let our questioning transform the present, we can conduct knowledge inward. In this inward conducting, past and present and future are equally the carriers for knowledge, and each is freely present, not bound by the ‘from’ and ‘to’ of directional time. Embracing the knowledge they conduct, we can see to it that we invest our time—including the time that has already ‘vanished’ into the past—in fruitful and productive ways.

Willingness gives us the power to conduct inwardly. We discover that whether knowledge emerges into the light depends on our attitude. After all, in this emerging, there is nowhere to go, no direction to set out in, and no goal to be attained. There is only the commitment to human freedom and human capacities.

The patterns of the past pull on us with a powerful force. Deeply involved in conducting the past forward, we enact a commitment to the pre-recorded. Yet this trend can be reversed. We can be lovers of knowledge, seeking to cherish rather than possess, free from the wish to take on yet another dogma. Then the daily unfolding of our lives can become a rich source of knowledge.

In times past, men and women have walked the earth who have followed such a path of inquiry, learning to abide in wisdom and communicate compassion. If we know how to look, we can discover the strong impressions such persons have left on the ‘stuff’ of history. Drawing on their example for inspiration, we can learn to walk in their footsteps. Eventually we make a remarkable discovery: It is their time that we now inhabit. DTS pp. 313-319

Re: tsk poetry...

http://tlcoriginals.gaia.com — Sat, 07 Nov 2009 06:59:33 GMT

no strings attached...

Posted on Jan 25th, 2009 by starlight

no strings attached, a symphony...
all playing out of tune...
times melodic melody...
plays winter in mid-june...
major mixed with minor...
whispers harmony...
dancing free of strings and such...
creative symphony...
on the edge of time in Time...
space open, Space is free...
the rhythm of times music...
plays on edge, infinity...
breathing now creative flow...
such music never heard...
energy is free you know...
released through every word...
the notes are dancing free and clear...
inviting voice to sing...
a symphony...no strings attached...
allows Being...to be...
StarLight Dancing...

Re: The Tao of Time (Review)

http://tlcoriginals.gaia.com — Fri, 06 Nov 2009 01:35:55 GMT

I cannot imagine being on any kind of schedule, I have been a free agent for so long...however, this is the way that I experience time for the most part...

“When we … are totally absorbed by the activity at hand, we become our most positive and productive selves… . Engrossed … we slip effortlessly into a no-boundary … timeless dimension where energy abounds … .” (p. 66) Our degree of involvement determines the degree to which time is felt to flow, quite independently of the rate at which actual physical events occur.

Whatever I am engaging in, I am usually engaging 100%...especially if it is in my writing, or just experiencing nature...or my family...or a movie...my chalkwork abstracts...whatever...I have learned how to relax into the activity and give my awareness to it 100%...and so time flows for me...naturally with no limits...or pressures...

Every now and again, I will get distracted, but it is not a normal occurrence...and so, I feel very grateful for my situation that allows me this freedom...in fact, I mostly have to much time on my hands...especially if my creative juices are not flowing, I have to find something to do to fill the time...which is usually not difficult...I love to read, or just sit in nature or listen to music...anyways...I can see how someone with a busy schedule would feel pressured...I usually try to keep my mind occupied b/c of the physical pain that bubbles beneath the surface...and have been very grateful to the tsk vision that has allowed for this...as well as my ability to relax into my true nature...

Having said that, there is an overall general feeling that my time is running out...and so it has become even more important that I experience the joy of the moment in this time and space...most the time, I am able to do this...but I still seem to go in cycles of experiencing this joy of being...to periods where I am weighted down with the frustration that I am not living up to my own potential...or that I am not contributing enough to help humanity...

I am really interested in involving myself within this openended knowing, in hopes that solutions and new ways of addressing age old humanitarian problems can be discovered...this is my hope for involvement with TSK with others that are looking to find new solutions and new ways of using knowledge to heal humanity and reach our potential as human beings...

Thnx Bruce for posting this...I do wish you were more involved here...but I understand why you are not...and I appreciate the bone...gol...or the oasis in the dry desert...

always, star...

The Tao of Time (Review)

http://brucealderman.gaia.com — Fri, 30 Oct 2009 16:36:21 GMT

I came across the following review of the book, The Tao of Time, by my friend, Stephen Randall. I thought it was worth sharing here.

Review of The Tao of Time by Stephen Randall, PhD, November 27, 2007

The Tao of Time states that the problem we have with time is that we don't feel we have enough of it, nor do we feel in control of time. "More and more, time has come to exercise a tyrannical influence over our lives. There is never enough of it, no matter how carefully or cleverly we organize and plan." (from the book's jacket)

And time management techniques at best provide short-term relief from our 'time poverty' and struggles with time, and for many of us such techniques have actually intensified the problems. "In an effort to capture and control time, we buy into a prepackaged approach. We begin enthusiastically, eager to launch offensives against bad habits. . . . We organize and set priorities as the system dictates and refer frequently to a bag of timely tricks to help us get a handle on this capricious entity, but more often than not we find that the conventional methods of managing our time simply do not work." (pp. 9-10) "At the end of the day, you've accomplished some of what you'd intended to do--but you feel harassed that you didn't do it all. Your frustration level rises. You can't put your finger on why you feel dissatisfied." (p. 30)

"We still aren't comfortable with time. . . . These systems don't deliver the promised results. Instead of feeling in control of time, we feel confined by our routine. We search for freedom, but we find frustration. And we don't discover more time." (p. 31) "We think we're buying time, but we're getting structure." (p. 29)

The authors argue that traditional time management really cannot resolve these problems. Control and relief will never result from even the most clever ways of organizing, prioritizing, and scheduling external clock time. "We never seem to find the perfect scheduling solution . . . ." (p. 8) "We've mastered every conceivable methodology and it isn't enough. No matter how accomplished and efficient we become, we can't keep up with time today." (p. 33) "Our contemporary time machines have failed. The organizer notebook may be this decade's status symbol, but time still slips away." (p. 32)

"When the emphasis [in time mangement] is on immediate problem solving [I would say the emphasis in traditional time management is on quickly completing tasks and not problem solving] rather than on personal growth, being is never introduced. While with these methods you may alleviate some time pressures temporarily, because your state of being is not affected, you never generate any deep or lasting changes in how you view and interact with time. . . . Ultimately you return to your old ways, and with new frustration." (p. 149)

Although Hait and Hunt say that time management will not solve our time problems, they do believe that our felt temporal limitations can be successfully dealt with: "It [time] has enabled us to create the walls and rooms of our existence. In our rush to build, however, we've forgotten that while we have the ability to construct these walls, we also have the power to tear them down." (p. 13) Yet only by developing control of "inner time," our experience of time, is it possible to find peace and fulfillment in the midst of our activities. "We are beginning to understand that it is only through changing our attitudes that we may effect a lasting change in how we manage our time. . . . We are not victims of time." (p. 12) "In order to survive our society, we will be obliged to turn inward--decelerating, seeking time as it exists within each of us . . . . " (p. 34)

Although the authors have not defined exactly what "changing our attitudes" means, and though I suspect that they are referring only to our attitudes about time, I agree with their conclusion that we need to change in order to significantly change our experience of time. I think that our feelings of time flowing are entirely the product of past repressed feelings and emotions. If this is true, then the only way to change our experience of time is to work through these repressed feelings when they arise. Time flow cannot be altered simply by manipulating externals.

The Tao of Time portrays our modern problems with time as the result of excessively attending to outside influences--others' needs, clocks and other man-made timekeeping devices, and the accelerating influences of our Information Age. "What is needed is an entirely new approach to time, an inside-out philosophy that focuses on the individual and his or her needs rather than on managing and organizing the many needs of others." (p. 10) "Only through conscious effort to counter the accelerating influences of our Information Age can we readjust the way we perceive and live with time." (p. 55)

I think that the idea that time problems result from some imbalance between internal and external pressures is a weak point of the book. In my view, which agrees with Stephan Rechtschaffen's view presented in "Timeshifting," these problems of time poverty, pressure, and anxiety are the product of avoiding negative feelings that arose in our experience.

According to the authors, if we can stay internally focused and balanced, we would be aware of our own rhythms and needs and could fend off external influences that somehow cause time pressures. "Whenever we act more from our personal point of balance and respond less to outside cues, we gradually and naturally release the pressure of the clock." (p. 84)

I like the idea of balance as a primary planning and decision-making tool. "When you put these two together--balance and sensitivity to your rhythms--you create your own planning tool." (p. 86) However, the idea that pressures come only from outside influences is hard to believe: most of us set deadlines of our own and sometimes feel pressured as a result. Furthermore, suggesting that we defend our balance against outside influences goes too far. How are we to contact beneficial or insightful influences if we automatically ward them off? And finally, attributing our temporal problems to external influences and then attempting to control those influences may help somewhat, especially for those individuals who readily take on jobs proposed by others. But there are few people--especially those who have a family or work for a supervisor--who can afford to ignore requests and demands of others.

Repeatedly the authors state that clocks themselves somehow cause pressure in our experience ("the pressure of mechanical time" (p. 72)). The process by which this might occur is not explained. Apparently because of this attributed source of pressure, they recommend ignoring the clock and not scheduling things unless absolutely necessary. "Our way of time allows us to ignore temporal conventions." (p. 42) "By visualizing your most important activities happening without the clock, you maintain control." (p. 69) Disbelief in any reality of the future is also grounds for avoiding planning and scheduling: "The concept of the future is meaningless. Therefore planning for the future is a futile exercise." (p. 154)

However, it is a practical necessity for many of us to plan our activities; trying to get things done and coordinate activities with others while somehow avoiding thinking about future times seems impossible. And I don't see a necessary connection between simply checking to see what time it is and pressure. Sometimes we love looking at the clock because we have something to look forward to. It's not whether we look at the clock, but how we watch the clock that can cause pressure.

The old adage "a watched pot never boils" provides a clue: when we act as a separate, independent observer, time flows beyond our control. On the other hand, as Hunt and Hait point out, when we're thoroughly engrossed in something, there's no sense of time passing, let alone any time pressure. "When we . . . are totally absorbed by the activity at hand, we become our most positive and productive selves. . . . Engrossed . . . we slip effortlessly into a no-boundary . . . timeless dimension where energy abounds . . . ." (p. 66) Our degree of involvement determines the degree to which time is felt to flow, quite independently of the rate at which actual physical events occur.

They offer a deceleration program to help you "alter your way of time by choosing to change your attitude about time." (p. 129) Though I have not thoroughly experimented with their system, I believe that a person who does their exercises in a disciplined way can realize a significantly different experience of time. However, the visualization approach for changing our attitudes is somewhat indirect: because the program never directly examines our actual sense of time flow as is done with the Time-Space-Knowledge exercises (see, e.g., Tarthang Tulku's book "Time, Space, and Knowledge: A New Vision of Reality." Berkeley, CA: Dharma Publishing, 1977), attitude visualization can easily leave part of time's dynamism in a somewhat uncontrollable position external to and apart from us. This seems to be acknowledged by the following statement: "Sometimes even the most dedicated attitude isn't enough to cope with daily time challenges." (p. 167)

This uncontrollable external view of time is reflected in one of the book's concluding statements about our options for dealing with time: "It's as if we're poised at a crossroads as we approach the new century. One road, dedicated to acceleration, is the familiar fast track. The other, committed to separating ourselves from that track, is aimed at getting us off the merry-go-round." (p. 236) "We can stay on the merry-go-round as it continues to accelerate, or we can step off and set our own pace." (p. 244)

I see a third option that doesn't create or reinforce an internal/external dichotomy: move toward the still point at the center of the merry-go-round. Then we can stay involved in the activities of our lives without being disturbed by them.

Copyright © 1997 by Steve Randall, Ph.D., email steve@manage-time.com

Re: A Beginner's Love of Knowledge

http://tlcoriginals.gaia.com — Sun, 27 Sep 2009 21:56:16 GMT

what a great find this is! *

Knowledge Of Freedom...

http://tlcoriginals.gaia.com — Sun, 27 Sep 2009 21:52:34 GMT

I love this book!

KOF should probably be read after the initial introduction to the TSK vision, Time, Space And Knowledge...it was written after TSK right? Or am I mistaken about this? I've loaned my copy out, so I don't have it right here to check the dates.

I love how TT gives an indepth presentation of how to look and see our conditioning in non discriminatory ways which then can result in us being able to transcend our undesired conditioning...

It is very easy to understand but profound in it's message.

I'm not finished with it yet, and like all of TT's books that I have read, I am certain I will be rereading it. I find myself going back in previous books to find treasures that are buried deeper within my own levels of understanding...

always, star...

Re: 2009-2010 TSK Online Program Beginning

http://tlcoriginals.gaia.com — Thu, 24 Sep 2009 11:09:22 GMT

I'm so excited!!!

Starlight Dancing...

2009-2010 TSK Online Program Beginning

http://brucealderman.gaia.com — Thu, 17 Sep 2009 20:58:49 GMT

For any interested members, the 2009-2010 TSK Online Program offered by Jack Petranker and the Center for Creative Inquiry will be beginning in several weeks. Here is the announcement from the CCI website.

Fall 2009 Session : THE SELF IN QUESTION
September 27th - December 13, 2009

One of the key insights of the TSK vision is that
there are ways of knowing that are not the property
of the self. As that insight awakens within us, we
come to learn that there are ways of being that
also do not center on the self. Then the way opens
for the new vision of reality --and our role within it
-- that stands at the heart of TSK. We will work mostly
with material from Love of Knowledge, which offers remarkable
ways of questioning the self, the structures of knowing and
being that the self sets up and relies on.

Register here.

Re: Steve Randall on TSK and Peak Performance

http://tlcoriginals.gaia.com — Sat, 15 Aug 2009 18:36:49 GMT

sherab, I am so glad you will be sticking around...what you experienced with your dancing, and continue to experience, IS a tsk experience, imo...

I find what makes TSK different, is that it is not religious at all (but does not intefer with one's religion), but it is very spiritual and very scientific, and the vision is an infinite opening up...there are no absolutes, just a continuous dance of being which is filled with joy and beauty and myriad possibilities. Being the free spirit that I am I love that tsk is not dictated or 'closed down' by any rules or dogma. While sometimes it might get lonely, due to the fact that there are very few tsk practitioners, I would not exchange the freedom that I feel for anything...the restrictions that I feel are the ones I continue to place upon myself...and if that is the case, then that means I can continue to open them and dance free in Time, Space, and Knowledge...

Integration is important; we are all on our own journey, and I find that tsk allows me to be where I am, and allows the same for others, allowing me to accept that as well...

welcome aboard tsk! will look forward to dialoging with you! always, *

Re: Steve Randall on TSK and Peak Performance

http://symbol.gaia.com — Fri, 14 Aug 2009 22:54:15 GMT

OK, that was a hastily made request.
In the absence of any response i began to feel that the post might not have much to do with TSK, although it does describe a peak performance experience.
i recognized that I don't have enough experience with TSK methods or the language used to discuss it. I will have to do more reading.

Star, I should mention that the dance workshops were oriented towards cultivating peak experiences on several levels, interpersonal, group participation, and individual performance. it is actually because of that work and other pursuits, that spiritual development did not take a backseat through much of my life. I have been able to translate some of the experiences into other areas of life and adapt to the 'flow' of different work styles.
I will stick around, but it will take some time before i understand what makes TSK different and distinct from other 'methods'

Re: Vision and Vehicle

http://tlcoriginals.gaia.com — Wed, 12 Aug 2009 22:29:12 GMT

David, as usual, your ability to 'see' and clarify and articulate that with grace and beauty through your words is awesome...when we 'inhabit' TT's vehicle (the teachings and techniques presented in the books), we emerse ourselves IN the vision...

Put another way, when we drive around in an openended vehicle, the vision is liberating...lol

joy to you...*

Dynamics of Time and Space...

http://tlcoriginals.gaia.com — Wed, 12 Aug 2009 20:33:37 GMT

RADIENT KNOWLEDGE...
Knowledge proceeds without relying on a path. There are no steps or points, no borders or territories. A self-reflecting feedback opens consciousness vastly into the Body of Space, touching too softly to express. It penetrates gently, lovingly, loosening with warmth. Vibrant joy embraces the sense of mind. The dancing rhythm of knowledgeable time reaches heart to heart, giving unity without limits. Entering into appearance, the Space Body of Knowledge becomes an incomparably dynamic way of living in this world. (DTS pg. 224)
I am finding this to be so true as it concerns my own experience. Knowledge, or the knowing that is available, usually gets tangled when it is interpreted through a ‘set’ path. Knowledge is it’s own path. The steps and points that are always in ‘set paths’ can cause awareness to shut down, however, it can also be these very steps and points that can bring opening. Once the ‘self-reflecting’ feedback is opened, iow, not a reflecting on solid truths to be proven (conditioned consciousness), then this ‘Body of Space’, or Awareness, is opened...therein is the gentleness that cannot be expressed. It makes me smile during the process of letting-go and opening. The joy is overwhelming, yet the warmth is gentle, so there is a balance that continues to open. That dancing rhythm is awkward at first, but when you allow it to lead, the unity without limits is experienced.
This way of living is truly incomparably dynamic. I find it remarkable how TT calls this the Space Body of Knowledge, capturing the ‘idea’ of floating through awareness (and it actually does 'feel' this way...lol) that knows no boundaries or limits, and yet the dynamic dance that knowledge radiates within the Joy of Being, is another aspect of this vision which is very powerful...I am loving tsk at even deeper levels...always, star...