Anything which has independent existence (qualities, etc. have dependent existence); or, and perhaps more commonly in philosophy, what a change, a verb, or a mental attitude is 'directed at'. Here, an object need not always be real. Meinong distinguished the object of an act like thinking from its content, but insisted that the object had something called 'being so'. Frege treated objects as whatever can be named or talked about, and contrasted them with concepts. In this wider sense 'object' approximates to 'thing', though usually, when the 'existence' meaning is dominant, objects are limited to particulars.
(A. R. Lacey: A Dictionary of Philosophy, Routledge, 1986)

Objekt, lat. objectum 'das Entgegengeworfene' (gr. antikeimenon 'Gegenliegendes), nach einer Definition des 16. Jh. "das so man fürfwirfft, entgegen helt, der gegenwurf", im 18. Jh. "das Ding, womit man umgehet", der Gegenstand, im weitesten Sinn alles, worauf sich der Mensch richtet, auch das Ziel des Handelns... in der Erkenntnistheorie der Gegenstand oder Inhalt unserer Vorstellung, das mit ihr Gemeinte, wobei dies ein realer oder idealer Gegenstand sein kann, im engeren Sinn der dem Bewusstsein durch die Erfahrung gegebene Gegenstand, das Reale im Verhältnis zum erkennenden Subjekt. Kant definiert: "Objekt ist das, in dessen Begriff das Mannigfaltige einer gegebenen Anschauung vereinigt ist".
(J. Hoffmeister: Wörterbuch der Philosophischen Begriffe, Meiner Verlag, 1955)

cf. Subject.

This is the fallacy of the ordinary mind that thinks in terms of a dualistic world that consists on the one hand of physical objects that exist independently in the world outside and of mental events and states that make up our mind or psychical and inner world. The greatest philosophers and thinkers, however, assumed a fundamental unity of subject and object, a primordial and absolute identity that only appears as separated into object and subject because of our apprehending faculties, the way we perceive or think of the universe (see for example Schelling's account of the absolute identity). In Essay The Identity of Subject and Object I describe this fundamental identity of subject and object that can be reinstated through the faculty of Transrational Thinking (Paranoesis).

see also Subject-Object Dualism.

With the appearance of consciousness and thought there is born the noosphere, in embryo indeed but moving through personalization towards a hyper-personal focus of union which Teilhard calls 'Omega Point', the union of the personal and the collective on the planes of thought and love. Indications of this convergence towards Omega Point are to be seen, for example, in the increasing intellectual unification of mankind, as in science, and in the pressures which make for social unification.
(Frederick Copleston: A History of Philosophy, 1983, Volume IX, p. 62)

fr. Lat. omni- + scientia knowledge: the quality or state of being omniscient (= 1) having infinite awareness, understanding, and insight; 2) possessed of universal or complete knowledge).
(Merriam Webster's Collegiate Dictionary, Tenth Edition)

Allwissenheit, neulat. omniscientia, in der christl. Dogmatik die Eigenschaft Gottes, durch die er alles, das Vergangene und das Zukünftige, auch die Gedanken der Menschen, weiss, das vollkommenste Wissen, die "deutliche und vollständige Erkenntnis alles dessen, was möglich ist, ob, wenn und warum es seine Würklichkeit erreichet oder nicht" (Wolff, Vern. Ged. I, (section) 972), "die schlechthinnige Geistigkeit der göttlichen Allmacht" (Schleiermacher, Der christl. Glaube (section) 55).
(J. Hoffmeister: Wörterbuch der Philosophischen Begriffe, Meiner Verlag, 1955)

Anaxagoras:
- (Nous) has all knowledge about all,... (fr. 12, Simpl. phys. 156,20)
- Nous has known all (fr. 12, Simpl. phys. 156,25)
- The World-Nous does not need experience. It knows whatever It is touching, and It is in touch with everything because It is the medium embedding.
(Felix M. Cleve, The Philosophy of Anaxagoras, Martinus Nijhoff, The Hague 1973, p. 103)

The transrational thinker is omniscient, all-knowing, because by intuition he has access to the cosmic or universal repository of information, that is, to the Universal Mind (Hyponoesis).

Transrational Thinking gives us the power of omniscience, because all the knowledge of the Universal Mind (Hyponoesis) is available at our fingertip.

The state of non-duality or absolute identity of subject and object, knower and known, occurring in mystic experience or Transrational Thought.

[Mystical experiences] may be pan-en-henic, i.e. the sense of all in an undifferentiated non-dual One and this One in the all;...
A common characteristic of many mystical states is the presence of a consciousness of Oneness of everything. All creaturely existence is experienced as a unity, as All in One and One in All. In theistic mysticism God is felt to be in everything and everything to exist in God.
(F.C. Happold: Mysticism, a Study and an Anthology, Penguin 1970, p. 43, 46)

see also Mysticism.

The mystic experiences oneness, and thereby becomes what he experiences, that is, he becomes one with everything he perceives. This is an existential experience. The transrational thinker does not experience the oneness existentially but only through his supreme capacity of thinking. He noetically grasps the oneness by understanding why everything has to be fundamentally one, why we experience and perceive duality and a plurality of things and so on. Thus the mystic's experience is a grassroots experience, ontologically changing the world of reality. This expansion of consciousness to a higher reality, this extended spectrum of perception gives the mystic a more thorough and encompassing experience than the transrational thinker. For the latter, there exists only an idealistic or noetic oneness in the comprehension of his extended or higher form of thinking.