We call this dimension of nonconceptual Reality the crystal dimension. The forms of the world appear in this dimension of true nature as shapes and colors nonconceptual presence takes. There is no knowing, but these forms are the same ones that become knowable at the dimension of pure presence. At the dimension of pure presence we saw them as noetic forms. But since these are the same forms that appear at the nonconceptual dimension, we refer to them in this dimension as prenoetic forms. They are prenoetic just as pure awareness, nonconceptual presence, is prenoetic presence. It ontologically precedes the knowing dimension, but is a ground for it. In other words, all forms appear as fundamentally prenoetic because they can and do become noetic when true nature manifests its noetic dimension. In normal experience, the nonconceptual and noetic dimensions are present simultaneously, for we both perceive and know in the same instant of experience. 

The crystal aspects and vehicles manifest to challenge and highlight the conceptual barriers that oppose their corresponding nonconceptual truth, and as they dominate consciousness they move it to the nonconceptual dimension. It is important to see that nonconceptual truth is not mental ideas or images, but the solid bedrock of reality. It is more real and fundamental than what we ordinarily consider to be physical reality. Furthermore, because it is actual presence it can appear within conceptual experience, but such experience cannot approach it in its customary way. In other words, when nonconceptual presence arises it does not mean there will not be conceptual elements in the experience. They can and frequently do coexist, as presence on different dimensions. We may experience nonconceptual presence and still have conceptual thoughts in our mind, or speak using words. If this were not the case it would not be possible to learn and develop wisdom while one’s awareness abides in this dimension. It is easy to understand this when we remember that all the boundless dimensions of true nature are coemergent. The noetic dimension is coemergent with the nonconceptual dimension. Experience can be dominated by one or the other, or both. In nonconceptual experience, nonconceptual presence dominates, displacing knowing, but rarely completely. At moments one may be totally on the nonconceptual dimension, where there is no recognition at all, but normally even in very deep experiences of realization there is some knowing. It is like the experience is of an infinite ocean of nonconceptual presence, but there is a slight wave somewhere that still retains some noetic capacity. This makes it possible to understand the ocean in a way that allows us to express it in actions and words. Our clear understanding of the situation may dissolve the wave, so that for a time there is no cognition at all. But cognition will always return, even though it may not dominate. Our ground may continue to be nonconceptual, with enough conceptual consciousness remaining for understanding and communication.

Integrating the wisdom of nonconceptual Reality leads one to include it more and more in one’s everyday functioning. This development is supported by a pearly form of the crystal dimension, leading the student increasingly to recognize the conceptual nature of the dichotomy between being and doing, and to see how in the nonconceptual there is simply no such thing as being and no such thing as doing, no such thing as stillness and no such thing as movement. All these are abstractions from the nonconceptual patterns of perception. When the discriminating mind is not in the foreground, the student may suddenly attain his satori, and his nonconceptual eye is completely opened. He may notice at some point that he is walking, but he finds no difference between that or standing. It feels the same to him; he could be scratching his back, but he feels no meaningful distinction between his hand, his back, the movement of his hand, the itching sensation, and the transparent clear presence. In fact, the question of whether there is a distinction or not does not occur to him until he contemplates his perception. One perceives that the boundless presence is what does everything; more exactly, the boundless presence is everything, including the movements and actions. More precisely, there is no such thing as movement and action; there is only Reality, fresh and virginal, beyond any description. To integrate this realization, and especially to establish it as a permanent station, is very difficult and rare, as many of the great masters of antiquity have observed.

In this nonconceptual dimension, or crystal dimension, all forms are perceived as nonconceptual manifestations of true nature. This includes both physical and essential forms. The whole of Reality appears now as transparent, fresh, clear, empty, but full of colors and shapes. Such perception can appear with such exquisiteness and precision that all forms become faceted. All around us we see glittering jeweled forms, the environment as a multicolored jeweled palace, brilliant with light but claiming no existence.

We call this dimension of nonconceptual Reality the crystal dimension. The forms of the world appear in this dimension of true nature as shapes and colors nonconceptual presence takes. There is no knowing, but these forms are the same ones that become knowable at the dimension of pure presence. At the dimension of pure presence we saw them as noetic forms. But since these are the same forms that appear at the nonconceptual dimension, we refer to them in this dimension as prenoetic forms. They are prenoetic just as pure awareness, nonconceptual presence, is prenoetic presence. It ontologically precedes the knowing dimension, but is a ground for it. In other words, all forms appear as fundamentally prenoetic because they can and do become noetic when true nature manifests its noetic dimension. In normal experience, the nonconceptual and noetic dimensions are present simultaneously, for we both perceive and know in the same instant of experience.