Friday, May 8, 2015

Kundabuffer and illusion, part I

Saint Barbara
Master of the statues of Koudewater, 
s'Hertogenbosch, Circa 1480
Rijksmuseum, Amsterdam
May 3

I just got back (to China) from attending the 2015 annual All & Everything humanities conference. This was my first time round; I'm pleased to report that the conference is a serious enterprise with a diverse and sincere community of Gurdjieffians and FourthWay students from many different lines who come together to study the material. This is ambitious at least, given the diversity of approaches and understandings the community supports; nonetheless, there is, in the greater measure, room at this conference for disagreement—even profound—without a loss of respect for the other. I was grateful for the opportunity to present and share, and will be updating folks more specifically on the exact nature of my contribution in a few future posts.

A number of interesting questions came up. One that struck close to the heart of my presentation was a point made by a gentleman from Great Britain, who pointed out that the organ kundabuffer fosters illusions in mankind.

This was interesting to me, because I overlooked it in my discussion of the chief qualities of the results of the crystallization of the properties of the organ kundabuffer (which is quite the mouthful, isn't it?)

In examining this illusion- which by default presumes that there is a possibility of perception without illusion, that is, objective perception- I reminded myself first that the sanskrit root —kunda means vessel. We are, in other words, vessels, and the action of a kunda buffer is that which buffers, or blocks, the vessel.

The blockage to be examined here is threefold. First, we are blocked from the inward flow (inflow) of a higher energy; second, (and consequently) we are blocked from objective perceptions of the outer world; and third, we are blocked from any sensation-appreciation or feeling-appreciation that arises due to a proper blending of these inner and outer impressions.

The vessel, such as it is, is designed to receive such impressions; and when I do not—when my vessel is "buffered"—I can't receive the right kind of inner food needed for right perception. 

This question of appreciation (estimation of value, in the Latin root) is paramount, since I am unable to properly value that which I do not properly ingest. It is more or less like attempting to describe the flavor of an orange without every having eaten one—which is, I might add, a perennial difficulty in spiritual literature, much of which is exactly like that.

Relativists and naturalists (in the sense, that is, of reductive scientists who believe the natural world is all there is) are easy prey for the mistaken idea that there is no"right," or objective, perception. They don't receive the sacred inward flow, and thus remain infantile in terms of their ability for inner understanding, no matter how perfect their outer understanding may be. Anyone who has tasted the inflow, on the other hand, knows at once what objectivity is, both in consciousness and perception, and in the cosmos in general, inherent. 

Our failure to see and sense this objectivity is where the root of this illusion lies.

The illusion begins where the divine inflow is blocked: that is, the vessel fails to function as a recptacle, which is what it is originally designed to do. Illusion is in direct proportion to blockage: the more I am buffered, the less I can sense the lack. When Jeanne de Salzmann discusses seeing my lack, she is indicating this. I lack a connection to the higher (which is what she would have called it): I do not receive the divine inflow. 

In the end, every real spiritual practice and exercise in the world was originally designed to receive the divine inflow so as to dispel the world of illusions which automatically arises when the inflow is blocked.


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