Once you can maintain this visualization in front of you, add a 'knowing' light behind you, and gradually increase this to a group of five. Then gradually do the same above, below, and on either side of you, always remaining attentive to their brilliant, pervasive intimacy with everything knowable.
When you are surrounded completely by these 'knowing' lights, take a particular light and consider it as the central point of another group of five. Every light in the original pattern of five should itself become five. Do the same thing with each of the resulting lights. And once you are able to maintain this image, make each of these lights into a pattern of five. Eventually, nothing will remain but one all-pervasive light.
B. Through the performance of the Space and Time exercises, you may come to have some understanding of a different kind of 'space'. This 'space' is involved in all situations; it accommodates the presenting of all 'things' and undermines all sense of locatedness and directedness. Once you gain this insight, repeat Exercise 32A, but with no regard to your physical locatedness, outward-orientedness, and so on.
Allow the 'lights' to be more subtle this time, emerging naturally from the openness of 'space'. This 'light' is not an imagined physical brightness, but rather the dynamism of 'time' and the incisive clarity of 'knowingness'. Again, continue to visualize these lights—where 'visualization' no longer means 'doing' or 'imposing' so much as 'appreciatively apprehending'—until there is only one unified diamond-like 'light'.
As a final extension of this exercise, once you understand the kind of 'light' that is being referred to, and have 'built it up' (by letting it emerge on its own) to one great 'light', then use that 'light' to 'expand' and encompass everything, so that neither subject nor object, physical nor emotional aspects remain. Do not try to expand outward, grasping at 'outside-standers'—use only the encompassing medium of the 'light' itself. These exercises help to show what it is like to view all situations as being fundamentally ‘knowing’ without justifying any ordinary presuppositions concerning the subject or object of 'lower knowledge'. They also assist in the task of opening up the little partitioned regions, whether physical or emotional, that constitute our world. Such regions can be revealed as being unified through Great Time and Knowledge. Great Knowledge's clarity is something we can relate to, given such acquaintance with Space and Time; we can trace it along until we find it to embrace all existence in an undivided fashion. (pp. 271-4)