Abrustdonis is one of the sacred cosmic substances by which the higher being-bodies of three-brained beings - the body Kesdjan and the body of the Soul - are formed and perfected. It is blended with Helkdonis and Askokin in the universe and is liberated through processes involving conscious labor and intentional suffering. The proper elaboration of Abrustdonis proceeds from active mentation and crystallization processes, such as Zernofookalnian-friction, which are linked to the Sacred Triamazikamno.

Quotes from the 1950 text:

These sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected... (43.1106)

Thanks to which the sacred substances Abrustdonis and Helkdonis are chiefly formed in them for the coating and perfecting of their higher parts. (46.1168)

Location in Book: First mentioned in Chapter 43 (p. 1106) during Beelzebub's discussion of Askokin and the sacred substances; recurs in Chapter 46 (pp. 1165-1168) in relation to the formation of higher being-parts and crystallization processes.

Etymology / Notes: Always paired with Helkdonis, and linked to Askokin and the sacred laws of Triamazikamno. Transubstantiation of Abrustdonis is achieved through inner work and responsible being-effort. Its formation may proceed more intensively through active mentation and is associated with the process of Zernofookalnian-friction.

The term "Afalkalna" refers to various productions of man's hands that enter into daily use among people and serve as vehicles for the transmission of knowledge to future generations. These hand-productions may be preserved either in their original form - especially those made of lasting materials - or passed along in altered forms, due to the human tendency to modify and appropriate ancestral artifacts. In the context of conscious transmission, Afalkalna are used in combination with Soldjinoha (procedures and ceremonies) to encode essential knowledge, especially through the application of the Universal Law of Sevenfoldness.

Quotes from the 1950 text:

I personally suggest that this transmission to future generations be made through the human what are called 'Afalkalna,' that is through various productions of man's hands which have entered into use in the daily life of the people... (30.460)

...not only the Legominism concerning the keys to the lawful inexactitudes in the Law of Sevenfoldness contained in each of the branches of the 'being-Afalkalna' and 'Soldjinoha,' but, as I have already told you, there gradually also disappeared even the very notion of the Universal Law of the holy Heptaparaparshinokh... (30.517)

Location in Book: First appears in Chapter 30, page 460; recurs through page 519 in discussion of transmission and preservation of knowledge.

Etymology / Notes: No explicit etymology given. The term is used in contrast to Soldjinoha, and in close association with Legominism and Heptaparaparshinokh as part of a conscious transmission system.

Definition: The sacred cosmic process known as Aieioiuoa is described as a fundamental second-degree law of the Universe, arising when any formation - great or small - comes into direct contact with the emanations of the Sun Absolute or any sun. During this process, each part of a whole formed from different Holy Sources of the Sacred Triamazikamno "revolts" and "criticizes" the unbecoming manifestations of the others. Gurdjieff describes this phenomenon as a sacred process of "Remorse," and states that it occurs even within the Omnipresent-Active-Element Okidanokh, causing its three prime parts to separate and later recombine.

Quotes from the 1950 text:

And this cosmic law is, that there proceeds within every arising large and small, when in direct touch with the emanations either of the Sun Absolute itself or of any other sun, what is called 'Remorse,' that is, a process when every part that has arisen from the results of any one Holy Source of the Sacred Triamazikamno, as it were, 'revolts' and 'criticizes' the former unbecoming perceptions and the manifestations at the moment of another part of its whole - a part obtained from the results of another Holy Source of the same fundamental sacred Cosmic Law of Triamazikamno.

And this sacred process Aieioiuoa or 'Remorse' always proceeds with the 'Omnipresent-Active-Element-Okidanokh' also. (17.141)

For the further clarification of the phenomena taking place in the atmospheres and concerning the 'Omnipresent-Active-Element' in general, you must know and remember this also, that during the periods when, owing to the sacred process 'Aieioiuoa,' 'Djartklom' proceeds in the Okidanokh, then there is temporarily released from it the proportion of the pure - that is, absolutely unblended - Etherokrilno which unfailingly enters into all cosmic formations and there serves, as it were, for connecting all the active elements of these formations; and afterwards when its three fundamental parts reblend, then the said proportion of Etherokrilno is re-established. (17.142)

And later, when the same constant abnormal conditions of ordinary being-existence were finally established, as a consequence of which Great Nature was compelled, for reasons of which I have already once told you, among other limitations, also to degenerate the functioning of their organ of sight into what is called 'Koritesnokhnian,' that is to say, into the sight proper to the presences of one-brained and two-brained beings, then thereafter they were able to perceive the visibility of their great as well as their small concentrations situated beyond them only when the sacred process 'Aieioiuoa' proceeded in the Omnipresent Active Element Okidanokh in the atmosphere of their planet, or, as they themselves say - according to their understanding and their own perceptions - 'on dark nights.' (23.305)

Location in Book: Chapters 17 (pp. 141-142), 22 (253-254) and 23 (p. 305)

Etymology / Notes: Gurdjieff equates the sacred process Aieioiuoa with "Remorse" on a cosmic scale. While no linguistic etymology is given, the structure of the word (alternating vowels) mirrors the style of other sacred terms invented in Tales. It is linked with the law of Triamazikamno and the phenomenon of Djartklom - the splitting of Okidanokh into its three prime forces. The term is cosmologically significant: it represents the self-cleansing or self-correcting motion that occurs when different parts of a whole - each sourced from a distinct holy origin - react to one another's imperfections under the direct influence of the Sun Absolute. The process releases Etherokrilno, the unblended substance that enters into the formation of all higher being-bodies.

Aiësakhaldan is the name used on certain planets for the most sacred part of being-blood that nourishes the highest being-body, or soul. It corresponds to what is elsewhere called the sacred being-Hanbledzoin, and is formed from the direct emanations of the Most Holy Sun Absolute. Aiësakhaldan can only be assimilated and transformed through the process known as Aiessirittoorassnian-contemplation, which must be intentionally actualized by all the spiritualized parts of a being. In certain sacred sacraments, such as Almznoshinoo and Djerymetly, perfected beings consciously feed the Kesdjan body of a deceased being with their own Aiësakhaldan to maintain connection with its Reason.

Quotes from the 1950 text:

Finally, that part of the being-blood which almost everywhere is called the sacred being-Hanbledzoin, and only on certain planets is called the 'sacred Aiësakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute. (32.568-569)

These formations ... can exist and maintain connection and communication with them only as long as the beings who produce these formations, consciously feed the body Kesdjan with their own sacred 'Aiësakhaldan.' (38.727)

Location in Book: First mentioned in Chapter 32 (32.568); appears again in Chapter 38 in context of the Almznoshinoo sacrament (38.727).

Etymology / Notes: Aiësakhaldan is an alternate planetary term for sacred being-Hanbledzoin in its function as nourishment for the soul. It is tied to cosmic emanations from the Sun Absolute and the practice of higher contemplation (Aiessirittoorassnian-contemplation).

Aksharpanziar was a highly esteemed Chaldean learned being and member of the club of Legominists, whose decisive speech during a historical gathering introduced a new approach for the transmission of true knowledge to future generations. Observing the recurring destruction of conscious individuals during societal upheavals, Aksharpanziar proposed supplementing the traditional Legominism method with a new system based on the conscious embedding of knowledge into everyday human productions (Afalkalna) and ceremonies (Soldjinoha), structured through the Universal Law of Sevenfoldness. This artificial method would involve placing lawful inexactitudes into art-forms - interpretable by future initiates of art - ensuring the survival of true knowledge beyond the limitations of oral or initiatic transmission alone.

Quotes from the 1950 text:

On the day when the word 'art' was used for the first time and its real idea and exact meaning were established among the other reporters, there stepped forward a Chaldean learned being, very well known in those times, named Aksharpanziar, who was then also a member of the club for Legominists. (30.457)

In any case, for the interpretation itself, or, as may be said, for the 'key' to those inexactitudes in that great Law, we shall further make in our productions something like a Legominism, and we shall secure its transmission from generation to generation through initiates of a special kind, whom we shall call initiates of art. (30.462)

Location in Book: First appears in Chapter 30, page 457; speech and influence extend through page 463, with further mention at page 468 in relation to tonalities and the white ray.

Etymology / Notes: The name is not etymologically explained. Aksharpanziar is remembered as the originator of the idea to encode knowledge into art and ritual via the Law of Sevenfoldness, thus expanding the function of Legominism through artificial forms accessible to future "initiates of art."

The All-Autocratic-Ruler is the title given to the rightful governing principle within the inner organization of a three-brained being - specifically referring to the Divine impulse of conscience as it should function in directing waking existence. This sacred ruler is displaced when egoism arises and crystallizes in the presence of human beings, usurping its role. Once this usurpation occurs, not only are Divine impulses hindered in their expression, but their very desire-for-arising is suppressed. Over time, the influence of this inner Ruler becomes relegated to the subconsciousness, no longer participating in the active regulation of consciousness and behavior.

Quote from the 1950 text:

This said 'Unique-property' egoism usurped the place of the 'Unique-All-Autocratic-Ruler' in their general organization... the actions of those Divine data were gradually... removed from the functioning of their ordinary 'consciousness' and participated only in the functioning of their said subconsciousness. (27.380)

Location in Book: Appears only in Chapter 27 (p. 380) during Beelzebub's analysis of egoism and the loss of conscience in modern humans.

Etymology / Notes: The capitalized title signals a sacred and central function, analogous to a divine monarch of the inner world. Its removal corresponds to the spiritual degeneration of man, and its reactivation is implied as necessary for regeneration. Its oppositional figure is crystallized egoism.

Almznoshinoo is a sacred process by which perfected three-centered beings can intentionally re-materialize the Kesdjan body of an already deceased being, enabling temporary manifestation of its functions and communication with its Reason. This sacrament requires that both the deceased and the performing beings possess a completed Kesdjan body and a high level of Reason (called being-Mirozinoo), and that a portion of the deceased's Hanbledzoïn has been preserved and connected. The materialization occurs by feeding the Kesdjan body with Aiësakhaldan and injecting Hanbledzoïn into the connection thread using the method called Vallikrin. The process is limited by planetary orbital cycles and can only occur while the Kesdjan body remains contactable from the planetary sphere.

Quotes from the 1950 text:

That process is called the sacred Almznoshinoo by means of which three-centered beings who have themselves already had time to coat and to bring their own body Kesdjan up to completed functioning and to a definite degree of Reason, intentionally produce the coating or, as it is otherwise said, the 'materialization' of the body Kesdjan of any being already entirely destroyed... (38.726)

The point is, that when this Sacred Individual Jesus Christ was actualized in the planetary body of a terrestrial three-brained being ... just this same sacred process 'Almznoshinoo' was also produced on his body Kesdjan ... of continuing to communicate with his Divine Reason and of obtaining in this way the information about certain cosmic Truths... (38.735)

Location in Book: First mentioned in Chapter 38 (38.726); discussed extensively through 38.742, including the case of Jesus Christ and his disciples.

Etymology / Notes: No root etymology is given. The process is contrasted with Djerymetly (involving the soul body) and depends on laws such as Tenikdoa (cosmic gravity). Judas' role in allowing this sacrament to proceed on Jesus is presented as a great service misunderstood by later generations.

Relating to the fundamental cosmic octaves of substances that compose the "fundamental common-cosmic Ansapalnian-octave," which consists of seven different totalities of cosmic sources. Each solar system contains its own "inner Ansapalnian-octave" which is "a one-seventh independent part of the fundamental 'common-cosmic Ansapalnian-octave'" (40.830). These octaves consist of seven heterogeneous cosmic substances with different properties that serve as the basis for all material manifestations within their respective domains.

Quotes from the 1950 text:

By the way, you should know that this same Hydrogen of theirs is just one of those seven cosmic substances which in their general totality actualize specially for the given solar system what is called the 'inner Ansapalnian-octave' of cosmic substances, which independent octave, in its turn, is a one-seventh independent part of the fundamental 'common-cosmic Ansapalnian-octave.' (40.830)

Each such an octave of strings on the Lav-Merz-Nokh gave that totality of vibrations which according to the calculations of the great twin-brothers corresponds to the totality of the vibrations of all those cosmic substances which, issuing from seven separate independent sources, compose one of the seven-centers-of-gravity of the 'fundamental common-cosmic Ansapalnian-octave.' (40.849)

Location in Book: First appearance: Chapter 40, page 830. Recurring term with additional references on pages 849-850.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept is intimately connected with the sacred law of Heptaparaparshinokh (the Law of Seven) and represents a fundamental organizing principle for cosmic substances across different scales of manifestation. The seven cosmic substances of our solar system's inner Ansapalnian-octave are given both cosmic names (Planekurab, Alillonofarab, etc.) and their terrestrial chemical equivalents (Hydrogen, Fluorine, Chlorine, Bromine, Iodine, plus two unnamed substances known to ancient alchemists as 'Hydro-oomiak' and 'Petrkarmak').

Antkooano is the name of the sacred cosmic process by which Objective Reason is perfected in three-centered beings, proceeding by itself from the simple flow of time. This process can only occur on planets where all cosmic truths have become known to all beings, typically through their conscious labors and intentional sufferings and through the voluntary sharing of truths learned by experience. The process was central to the hopes of the Very Saintly Ashiata Shiemash for the beings of Earth.

Quotes from the 1950 text:

The sacred Antkooano is the name of that process of perfecting the Objective-Reason in the three-centered beings, which process proceeds by itself simply from the 'flow of time.' (32.563)

This sacred Antkooano can proceed only in those planets upon which in general all cosmic truths have become known to all the beings. (32.563)

Location in Book: Introduced in Chapter 32 (p. 563) during Beelzebub's discussion of the impossibility of Antkooano occurring under Earth's current abnormal conditions. It is tied to the unrealized hopes of Ashiata Shiemash.

Etymology / Notes: Antkooano is a term for a lawful cosmic process that functions without intervention if conditions permit. Its cessation on Earth is attributed to distorted being-existence and a failure to share truths consciously acquired, a key distortion of normal evolutionary processes.

Anulios is the smaller of the two fragments that split from the planet Earth during a great cosmic catastrophe. Initially named by early three-brained beings as Loonderperzo (larger) and Anulios (smaller), it later became forgotten and unnamed by most of humanity. Anulios, along with the Moon, became an independent Kofensharnian planet in the solar system Ors and must be maintained by sacred cosmic substances - chiefly Askokin - elaborated through the existence of beings on Earth. Though no longer remembered by name, it plays a hidden role in cosmic equilibrium and the functioning of the sacred Heptaparaparshinokh.

Quotes from the 1950 text:

Of these two fragments, the larger was named 'Loonderperzo' and the smaller 'Anulios'... but the name of the smaller has been gradually forgotten. (9.84)

Not only has this planet itself now again acquired a normal movement... but its two detached fragments... Moon and Anulios... have also acquired a normal movement and have become... independent 'Kofensharnian'... planets of that solar system Ors. (19.181)

Location in Book: First appears in Chapter 9 (p. 84) as a result of Earth's fragmentation; reappears in Chapters 19, 24, 39, and 43 with relevance to planetary maintenance, cosmic balance, and sacred law.

Etymology / Notes: Anulios was once called 'Kimespai' by the late Atlanteans, meaning 'Never-Allowing-One-to-Sleep-in-Peace'. Its energetic maintenance is part of the reason beings on Earth must elaborate Askokin. Anulios, like the Moon, is the locus of the final Stopinder of the sacred Heptaparaparshinokh for Earth, displacing this function from the planetary center to a satellite body.

Ashiata Shiemash was a sacred Messenger from Above sent by our endlessness to Earth, whose mission was to aid the three-brained beings of that planet in freeing themselves from the consequences of the organ Kundabuffer. Born into a poor family of the Sumerian race near Babylon, he grew up partly there and partly in Babylon. Refusing the conventional methods of former Messengers, he taught nothing to the masses but worked to establish conditions of ordinary being-existence that could awaken the sacred impulse of Conscience embedded in the subconsciousness of beings. He founded the Brotherhood Heechtvori, developed a Legominism titled "The Terror-of-the-Situation", and initiated those capable of helping others access Objective Conscience. His legacy includes sacred tablets and teachings preserved by the Brotherhood-Olbogmek.

Quote 1: On His Unique Mission Method:

The Very Saintly Ashiata Shiemash taught nothing whatever to the ordinary three-brained beings of the Earth, nor did He preach anything to them, as was done before and after Him by all the Messengers sent there from Above with the same aim. (25.348)

Quote 2: On the Surviving Legominism:

Definite information relating to His Very Saintly Activities passed from generation to generation ... by means of a certain what is called 'Legominism' of His deliberations under the title of 'The Terror-of-the-Situation.' (25.348)

Location in Book: First mentioned at 2.54; main treatment begins in Chapter 25 (25.347) and continues through Chapters 26 and 27. His mission, deliberations, and organization form a central arc across these chapters.

Etymology / Notes: His name is not linguistically explained. He was later designated as a "Most High Very Saintly Common Cosmic Individual." A Legominism of his deliberations survives under the title "The Terror-of-the-Situation," and a marble tablet of his sayings is preserved by the Brotherhood-Olbogmek, whose name means "There are not different religions, there is only one God."

Askokin is a sacred cosmic substance required for the maintenance of the Moon and Anulios, formed on planets like Earth through the process of Rascooarno (death) in beings. It exists in the universe chiefly blended with the sacred substances Abrustdonis and Helkdonis, and must be separated from them to become vivifying. Under normal cosmic conditions, Askokin is liberated through the transubstantiation of these sacred substances within beings via conscious labor and intentional suffering. When this instinctive need disappeared from human psyches, Nature was forced to extract Askokin through the abnormal and terrifying process of reciprocal destruction (war).

Quotes from the 1950 text:

This sacred substance, the Sacred Askokin, exists in general in the Universe chiefly blended with the sacred substances 'Abrustdonis' and 'Helkdonis,' and hence... must first be freed from the said sacred substances Abrustdonis and Helkdonis. (43.1106)

There is already a surplus of the 'Sacred Askokin' required from the planet Earth for its former parts... which arise during the sacred process of 'Rascooarno' of beings of every exterior form... (19.182)

Location in Book: First introduced in Chapter 9 (p. 84) as the vibrational substance Earth must send to its fragments; elaborated in Chapters 19 and 43 with relation to planetary maintenance, death, and war.

Etymology / Notes: Askokin is tied to the lawful operations of Heptaparaparshinokh and Triamazikamno functioning as Ilnosoparno. It is part of a cosmic metabolic necessity and was originally produced through inner work but later became extracted through warfare. It represents a distorted result of unfulfilled being-duty on Earth.

The "law of association" is a particular and definite property acquired during the preparatory age in the brain functioning of every creature, including man, which manifests automatically and governs the flow of mentation in accordance with it.

This law results in the formation, within the brains of beings of different races and locales, of quite independent forms for the same thing or idea. These forms, during functioning (i.e., association), evoke sensations that subjectively condition a definite picturing. This picturing is outwardly expressed by a word which is subjective and habitual for the speaker.

Because each word thus acquires a definite and entirely different "inner-content" for people of different backgrounds, the same word is perceived and understood in quite another sense by different individuals.

The ancient Korkolans are cited as having named this principle the "law of association."

Location in Book: First appears in Chapter 1 ("The Arousing of Thought"), p. 15; recurs conceptually throughout discussions of mentation and word understanding.

Etymology / Notes: The term is not invented but descriptive of a brain-functioning property acquired during the preparatory age. It reflects Gurdjieff's account of how subjective mental forms shape perception and speech across differing cultural contexts.

The name for a region of space referred to as "the spaces of the Milky Way." Assooparatsata is used to describe the origin point of Beelzebub's voyage aboard the ship Karnak, which departed from the planet Karatas and traveled toward the solar system Pandetznokh. Although the term is not expanded upon further, its parenthetical identification with the Milky Way gives it a cosmographic placement within the narrative's symbolic star-map.

Quote from the 1950 text:

It was flying from the spaces 'Assooparatsata,' that is, from the spaces of the 'Milky Way,' from the planet Karatas to the solar system 'Pandetznokh,' the sun of which is also called the 'Pole Star.' (2.51)

Location in Book: Chapter 2, page 51. Single occurrence.

Etymology / Notes: No etymology given. The term is introduced with an immediate gloss - "that is, from the spaces of the Milky Way" - implying that Assooparatsata is the formal or perhaps sacred designation for this galactic region.

Atlantis was a former great continent on Earth, frequently mentioned by Beelzebub as the location of significant early events in the history of three-brained beings. It perished as a result of catastrophic geological upheavals but was, during its existence, home to beings who still possessed knowledge of cosmic truths later lost. The degeneration caused by the crystallization of the consequences of the organ Kundabuffer began to manifest strongly in the later Atlantean period. Remnants of ancient sciences and traditions passed from Atlantean times into later generations, though often distorted. Atlantis was a site visited multiple times by Beelzebub, including his first descent in the ship Occasion.

Quotes from the 1950 text:

The beings of a continent on that planet called 'Atlantis,' which afterwards perished, still knew of this second fragment of their planet and also called it 'Anulios.' (Ch. 9, p. 85)

From the time of the loss of the continent Atlantis, certain of these books began gradually to pass from generation to generation and have finally reached the contemporary beings there almost unchanged. (Ch. 29, p. 419)

Location in Book: First appears in Chapter 9 (p. 85); mentioned throughout Chapters 10, 11, 13, 14, 15, 17, 20, 21, 23, 24, 26, 29, 31, 36, 38, and 39.

Etymology / Notes: No explicit etymology is given. Associated with the name "Tikliamish" in certain contexts, and referenced as a land of origin for various early types of being-knowledge and misunderstanding.

The three localized centers within the common presence of three-brained beings through which the holy forces of the sacred Triamazikamno are deposited, enabling the transformation of cosmic substances and the possibility of self-perfecting. Each brain corresponds to one of the three holy forces: Holy-Affirming (head), Holy-Denying (spinal column), and Holy-Reconciling (originally in the breast, now dispersed as nerve nodes, mainly in the solar plexus). The process of Djartklom in Okidanokh proceeds through these brains, and the blendings formed - called being-Impulsakri - must remain pure for proper development. Modern Earth beings have ceased to fulfill their Partkdolg-duty, resulting in the malfunction or degeneration of these centers.

Quotes from the 1950 text:

Three-brained beings have the possibility personally to perfect themselves, because in them there are localized three centers of their common presence or three brains, upon which afterwards... the three holy forces of the sacred Triamazikamno are deposited and acquire the possibility for their further, this time, independent actualizings. (17.145)

1. The brain... Holy-Affirming... in the head.
2. [Holy-Denying]... along the whole of their back in what is called the 'spinal column.'
3. [Holy-Reconciling]... in parts... the totality... they call the 'Solar Plexus.' (17.146-147)

Location in Book: Primarily in Chapter 17, pages 143-148; foundational references in Chapter 9, page 86.

Etymology / Notes: No explicit etymology given. The third brain in Earth beings became dispersed due to abnormal being-existence. The integrity and proper functioning of all three being-brains is essential for the realization of Objective Reason and lawful evolution.

"being-food" refers to the threefold system of cosmic substances that enter into the presences of beings for the purpose of transformation and the fulfillment of their evolutionary obligations. These are not merely physical nutrients, but functionally distinct streams of material-energy essential for the maintenance, coating, and potential perfecting of higher-being-bodies.

• The first being-food is ordinary food and drink, serving primarily to maintain the planetary body.
• The second being-food is air, supporting the coating and maintenance of the second being-body.
• The third being-food arises from higher cosmic substances and is essential for perfecting the higher being-body.

Each enters into the being through lawful processes governed by the Sacred Heptaparaparshinokh and Triamazikamno, and undergoes transformation through the law Harnel-miatznel.

Quotes from the 1950 text:

...a threefold kind of being-food. That is to say, those substances which, on the path of their returning evolutionary ascent... enter into them for further transformation as their 'first being-food,' which is their ordinary 'food' and 'drink.' (Ch. 39, p. 781)

...the first being-food can give almost nothing for the other higher parts of their presence. (Ch. 39, p. 782)

Location in Book: Chapter 39, pp. 780-794; additional indirect mentions in Chapters 3 and 17.

Etymology / Notes: Though never explicitly defined in a single passage, the term is explained through function. Its tripartite nature is consistently emphasized and linked to Gurdjieff's cosmological laws, including the Sacred Heptaparaparshinokh and Triamazikamno. Each food is associated with a corresponding transformation site and Harnel-miatznel process within the being, forming part of the cosmic reciprocal-maintenance of everything existing. The process of assimilation includes both involutionary and evolutionary transformations, often requiring assistance from the second or third being-foods for completion.

Being-Impulsakri refers to the specific blendings of the three independent parts of Okidanokh with the corresponding perceptions already present in a being, during the process of Djartklom. These blendings are deposited upon one of the three being-brains based on vibrational affinity. The quality of these deposits - being-Impulsakri - determines both the being's capacity for self-perfecting and their participation in cosmic processes. There exists a strict commandment from our all-embracing endlessness to preserve the purity of these brain-deposits, reflecting their sacred function in both transformation and conscious evolution.

Quotes from the 1950 text:

And these blendings are called 'being-Impulsakri.' (17.144)

This latter aim depends upon the quality of the presence of the 'being-Impulsakri' concentrated, or, as is otherwise said, deposited, upon the said corresponding being-brains. (17.144)

Location in Book: Chapter 17, page 144. Only known occurrence.

Etymology / Notes: No etymology given. Term is closely tied to the operations of Okidanokh and Djartklom, and is subject to a universal cosmic commandment: "Always guard against such perceptions as may soil the purity of your brains."

Being-impulses are inner actions arising from the three distinct localizations in a three-centered being: the centers of thought, feeling, and movement. They are the direct expressions of spiritualized data processed through these centers and form the basis for every manifestation and inclination within a being's total presence. The sacred being-impulses - Faith, Hope, Love, and Objective Conscience - originate from cosmic sources and serve the function of self-perfecting, but have become distorted in Earth beings due to the crystallized consequences of the organ Kundabuffer. In normal conditions, each shock or impression evokes an appropriate being-impulse in its corresponding center, ensuring unity of response. In abnormal conditions, however, three unrelated impulses may arise simultaneously, leading to inner division, contradictory actions, and the formation of separate, conflicting personalities within the same individual.

Quotes from the 1950 text:

On this still surviving marble were inscriptions concerning the sacred being-impulses called Faith, Love, and Hope, namely: Faith of consciousness is freedom ... Hope of body is disease. (p. 361)

From every kind of shock, associations of three different kinds of impressions proceed ... in consequence of which three totally different kinds of being-impulses are evoked in one and the same whole presence. (p. 481)

Thanks to this, gradually as it were, acquire in themselves three personalities, having nothing in common with each other, in respect of needs and interests. (p. 487)

Location in Book: First noted on page 353 in relation to the sacred ways of self-perfecting; expanded in detail across pages 354-359 and 480-487, especially concerning the degeneration of impulses in contemporary Earth beings.

Etymology / Notes: Defined by their origin in spiritualized localizations. Each impulse arises lawfully from the functioning of one of the three brains, intended to serve self-perfection and higher being-bodies. Their distortion leads to subjectivity, disharmony, and the breakdown of unified conscience.

The being-obligolnian-strivings are five sacred impulses consciously cultivated by three-brained beings as part of their inner work and self-perfection. These strivings were revived and actualized during the Ashiatian epoch through the Very Saintly Labors of Ashiata Shiemash, when beings on Earth began to live in accordance with genuine conscience and fulfill their being-Partkdolg-duty.

They are described as universal among all three-brained beings throughout the Universe and are intended to restore proper being-existence, both personal and reciprocal. These strivings are:

1. The striving to have in one's ordinary being-existence everything satisfying and really necessary for the planetary body.

2. The striving to have a constant and unflagging instinctive need for self-perfection in the sense of being.

3. The conscious striving to know ever more and more concerning the laws of World-creation and World-maintenance.

4. The striving from the beginning of one's existence to pay for one's arising and individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father.

5. The striving always to assist the most rapid perfecting of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred Martfotai - that is, up to the degree of self-individuality.

During the Ashiatian epoch, widespread actualization of these strivings resulted in objective attainments that were perceptible to others. Those who succeeded were naturally recognized as guides and chiefs, not by election or inheritance, but by merit. Their counsel was followed joyfully and without coercion, unlike the power-based systems that preceded and followed this period.

Location in Book: Introduced and described in Chapter 27, especially pp. 383-387, in the context of Ashiata Shiemash's reforms and the restoration of reciprocal being-existence through conscience.

Etymology / Notes: The term "being-obligolnian-strivings" suggests a natural, lawful obligation or striving expected of all three-centered beings. It is linked with being-Partkdolg-duty and reflects the true conscience and direction of inner work in alignment with cosmic law and purpose.

Being-Partkdolg-duty is the conscious and intentional obligation placed upon three-brained beings to fulfill the purpose of their existence as envisioned by Great Nature. This duty enables the proper actualization of their higher being-parts, particularly the coating and perfection of the second-being-body and third-being-body, in alignment with cosmic laws.

Its fulfillment is not automatic, but must be actualized through what Gurdjieff calls "conscious labors and intentional sufferings." This inner work allows beings to utilize the sacred process of Djartklom in the Omnipresent-Okidanokh, crystallizing the three holy forces of Triamazikamno within their presence, and ultimately attaining the sacred state of Sekronoolanzaknian - wherein Divine Reason can be made inherent.

The absence of being-Partkdolg-duty leads to profound spiritual degradation. Without it, three-brained beings cannot coat or perfect their higher bodies, and their inner development becomes subject to seven accidental external influences rather than conscious evolution. This decay results in shortened being-duration and the loss of Objective Reason.

The law-conformable benefits of fulfilling being-Partkdolg-duty extend beyond the individual: their efforts are transmitted, at least partially, to descendants by inheritance. Furthermore, such beings become more qualified to understand cosmic truths than even perfected Angels or Cherubim, because they have earned their knowledge through suffering and conscious participation rather than passive preparation.

Location in Book: Major passages appear in Chapters 13, 17, 21, 23, 29, 45 (pp. 104, 145, 245, 292-293, 437-441, 1159-1160), including links to Triamazikamno, Djartklom, the sacred Rascooarno, and the Great Trogoautoegocrat.

Etymology / Notes: "Partkdolg" appears to be a compound term implying a sacred or natural obligation; Gurdjieff never translates it but aligns it with the universal role of conscious beings in the maintenance of cosmic harmony. The phrase "being-Partkdolg-duty" may be interpreted as the fulfillment of this cosmic obligation through intentional inner effort, in contrast to mere mechanical existence. Closely associated with the five being-obligolnian-strivings.

The faculty of reasoning proper to three-brained beings throughout the Universe, which can manifest in three distinct kinds depending upon the degree of coating and perfection of their higher being-parts. As Beelzebub explains, "in every three-brained being in general, irrespective of the place of his arising and the form of his exterior coating, there can be crystallized data for three independent kinds of being-mentation, the totality of the engendered results of which expresses the gradation of his Reason" (39.769). The first and highest is objective Reason, proper only to beings with perfected higher being-bodies; the second is "Okiartaaitokhsa," available to those with coated Kesdjan bodies; and the third is merely "automatic functioning" based on habitual reactions to external stimuli (39.770). Contemporary Earth beings unfortunately possess primarily this lowest form, having degenerated from their original possibilities for genuine being-Reason.

Quotes from the 1950 text:

In every three-brained being in general, irrespective of the place of his arising and the form of his exterior coating, there can be crystallized data for three independent kinds of being-mentation, the totality of the engendered results of which expresses the gradation of his Reason.

Data for these three kinds of being-Reason are crystallized in the presence of each three-brained being depending upon how much - by means of the 'being-Partkdolg-duty' - the corresponding higher-being-parts are coated and perfected in them, which should without fail compose their common presences as a whole. (39.769-770)

The first highest kind of being-Reason is the 'pure' or objective Reason which is proper only to the presence of a higher being-body or to the common presences of the bodies themselves of those three-brained beings in whom this higher part has already arisen and perfected itself...

The second being-Reason, which is named 'Okiartaaitokhsa,' can be in the presences of those three-brained beings, in whom their second-being-body-Kesdjan' is already completely coated and functions independently.

As regards the third kind of being-Reason, this is nothing else but only the action of the automatic functioning which proceeds in the common presences of all beings in general... thanks to repeated shocks coming from outside, which evoke habitual reactions from the data crystallized in them corresponding to previous accidentally perceived impressions. (39.770)

Location in Book: First appearance: Chapter 3, page 63. The term recurs extensively throughout the text, with systematic explanation in Chapter 39, pages 769-770, and detailed analysis of its degeneration in contemporary beings in Chapters 32, 40, and 46.

Etymology / Notes: The compound term emphasizes that this is not ordinary reasoning but the cosmic faculty proper to three-brained beings as conscious participants in universal processes. The degeneration of being-Reason in Earth humans represents one of the central themes of the work - how beings originally endowed with possibilities for objective cognition have fallen into mere automatic functioning. The distinction between "Reason-of-knowing" and "Reason-of-understanding" (46.1166) further clarifies that genuine being-Reason involves permanent assimilation of understanding rather than temporary accumulation of information. The development of being-Reason requires conscious labors and intentional sufferings (being-Partkdolg-duty) and serves as the foundation for coating higher being-bodies and achieving objective consciousness.

The definition emphasizes being-Reason as a cosmic faculty tied to the development of higher being-bodies, making natural cross-references to related terms like Kesdjan body, higher being-body, Partkdolg-duty, and the broader theme of human degeneration that runs throughout the work.

Bobbin-kandelnosts are crystallized formations in the brains (or being-localizations) of three-brained beings arising solely according to the principle Itoklanoz. These formations determine the finite quantity and quality of associations and experiencings possible during a being's existence. Each of the three brains - thinking, feeling, and moving - possesses its own independent Bobbin-kandelnost, and the depletion of any one can lead to a partial death, a condition Gurdjieff calls "dying by thirds." The content and longevity of these mechanisms are shaped during formation by seven external conditions and are likened to the wound spring of a mechanical watch. Once exhausted, the corresponding brain ceases to function, regardless of the state of the others.

Quotes from the 1950 text:

The Bobbin-kandelnost in the brains of beings existing only according to the principle Itoklanoz corresponds to the spring in mechanical watches of various systems. (p. 440)

The difference between mechanical watches and your contemporary favorites is only that in mechanical watches there is one spring, while your favorites have three of these independent Bobbin-kandelnosts." (p. 441)

Location in Book: Chapter 29, first mentioned on page 439 and developed through page 447.

Etymology / Notes: Metaphorically compared to a mechanical watch spring - each Bobbin-kandelnost determines the operational duration of its associated brain. Disharmony or overuse results in early degeneration of centers.

Olbogmek refers to a brotherhood of initiated beings living in central Asia who preserve one of the surviving sacred relics from the time of Ashiata Shiemash. This brotherhood safeguards a marble tablet engraved with the counsels, commandments, and sayings of Ashiata Shiemash, which is considered their chief sacred relic. The Brotherhood-Olbogmek is directly linked to the transmission of the Legominism titled "The Terror-of-the-Situation," and plays a key role in preserving the Very Saintly Activities of Ashiata Shiemash for future generations.

Quotes from the 1950 text:

And at the present time this surviving tablet is the chief sacred relic of a small group of initiated beings there, called the 'Brotherhood-Olbogmek,' whose place of existence is situated in the middle of the continent Asia. (25.349)

The name Olbogmek means, 'There are not different religions, there is only one God.' (25.349)

Location in Book: First appears in Chapter 25 (25.349); mentioned again in Chapter 26 (26.361) in relation to Beelzebub's viewing of the sacred tablet during his final visit to Earth.

Etymology / Notes: The name "Olbogmek" is explicitly translated in the text as: "There are not different religions, there is only one God." The group is responsible for the preservation of the marble tablet containing the sayings of Ashiata Shiemash, which Beelzebub claims to have read personally.

In Beelzebub's Tales, the term "Chaldean" refers to a type of learned being from antiquity, recognized for their wisdom and manuscripts. A notable Chaldean is Aksharpanziar, described as a very aged and respected member of the club of Legominists. The Chaldeans are presented as custodians of significant ancient knowledge, including manuscripts used to understand historical religious practices such as those of the Judaic people.

Quotes from the 1950 text:

On the day when the word 'art' was used for the first time and its real idea and exact meaning were established among the other reporters, there stepped forward a Chaldean learned being, very well known in those times, named Aksharpanziar... (30.457

And why the Great Moses introduced this custom into the religion of the Judaic people I learned from a very ancient Chaldean manuscript. (42.1003)

Location in Book: First appears in Chapter 30, page 457 (Art); recurs in Chapter 42, page 1003 (Beelzebub in America).

Etymology / Notes: The term "Chaldean" historically refers to an ancient Semitic people from southern Babylonia, later associated with wisdom, astronomy, and sacred knowledge. In the book, it designates a class of ancient learned beings - such as Aksharpanziar - whose authority derives from this cultural lineage. Gurdjieff does not define it geographically, but invokes its esoteric connotation as a bearer of ancient wisdom and initiatic tradition, associated with the preservation and transmission of historical and religious knowledge through manuscripts and oral reports.

Conscience is the sacred being-impulse whose factors arise in the presences of three-brained beings from the localization of particles of the "emanations-of-the-sorrow" of our omni-loving and long-suffering endless creator; the source of genuine conscience is therefore sometimes called the representative of the creator. In all beings, its manifestation must proceed from a constant inner struggle between the desires of the planetary body and the impulses of the higher being-bodies. When the impulse of conscience participates in waking consciousness, beings can act in accordance with the sense and aim of existence, and even consciously help diminish the sorrow of our common father.

The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering endless creator; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the representative of the creator. (27.372)

In all three-brained beings of the whole of our Universe without exception ... the whole of our essence ... must be suffering, because the completed actualizing of the manifestation of such a being-impulse in us can proceed only from the constant struggle of two quite opposite ... complexes. (27.372)

Supporting Quote: Transfer of Subconscious Data to Waking-Consciousness (27.374-375)

Chapter 27: The Organization for Man's Existence Created by the Very Saintly Ashiata Shiemash

When the common work of the brotherhood founded in the town Djoolfapal was finally established, the Very Saintly Ashiata Shiemash began sending the said great initiates with corresponding directions to other countries and towns of the continent Asia, in order to organize similar brotherhoods there also, while he himself remained in the town Djoolfapal from where he guided the activities of these helpers of his.

However it might have been, my boy, it then so turned out that almost all of your favorites - those strange three-brained beings - also wished and began to strive with all their spiritualized being-parts to have in their ordinary waking-consciousness the Divine genuine objective conscience, and in consequence, most of the beings of Asia at that time began to work upon themselves under the guidance of initiates and priests of the brotherhood Heechtvori, in order to transfer into their ordinary consciousness the results of the data present in their subconsciousness for engendering the impulse of genuine Divine conscience, and in order to have the possibility, by this means, on the one hand of completely removing from themselves, perhaps forever, the maleficent consequences of the properties of the organ Kundabuffer, both those personally acquired and those passed to them by heredity and, on the other hand, of consciously taking part in diminishing the sorrow of our common endless father.

Owing to all this, the question of conscience already began to predominate at that period during the ordinary process of being-existence both in the waking-consciousness state and in the 'passive-instinctive' state among your favorites particularly among those who existed on the continent Asia.

Even those three-brained beings of that time in whose presences the taste of this Divine impulse had not yet been transubstantiated, but who had in their strange peculiar consciousness, proper to them alone, only empty information concerning this being-impulse which could be present in them as well, also exerted themselves to manifest in everything in accordance with this information.

Location in Book: First appears in the opening chapter The Arousing of Thought (p. 5) in the phrase "remorse of conscience". The concept recurs throughout the tales, especially in Ashiata Shiemash's exposition of objective conscience (e.g. pp. 371-374). First allegorical mention in Chapter 23 via the statue 'Conscience' of the Akhaldan society (p. 308); then developed in depth through the teachings and results of Ashiata Shiemash in Chapters 27 and 34. Especially elaborated in his work with the brotherhood Heechtvori (pp. 369-374) and in the analysis of its absence during modern caste formation (pp. 625-629).

Etymology/Notes: Gurdjieff describes conscience as a fundamental function innate to "three-centered beings," transmitted by heredity. In one instance he notes that "the function of conscience, fundamental for three-centered beings, ... had not yet become quite atrophied in him", implying its normal deterioration in contemporary people.(19.190) Chapter 27 defines 'objective conscience' as a divine impulse latent in all beings, manifesting only when the data in the subconsciousness take part in waking consciousness. It was taught that only he who could demonstrate this impulse in himself and transmit it to others deserved to be called a genuine son of the common father.

Chapter 27 emphasizes that due to its absence from waking consciousness, beings fall into automatic caste divisions driven by fear, cunning, and hate.

Conscious labor and intentional suffering are the specific forms of effort required of three-brained beings to acquire Objective Reason, perfect their higher being-bodies (Kesdjan and Soul), and fulfill being-Partkdolg-duty. These efforts serve as the sole possible means for the assimilation of the cosmic substances necessary for self-perfection, and are the foundation for authentic learning, self-transformation, and the transmission of real values across generations.

Quotes from the 1950 text:

As a rule, everywhere on those planets of our Great Universe upon which three-brained beings breed, the perfecting of Objective-Reason can proceed in them only from personal conscious labors and intentional sufferings. (32.563)

And so, my dear Hassein, when it appeared that the instinctive need for conscious labor and intentional suffering in order to be able to take in and transmute in themselves the sacred substances Abrustdonis and Helkdonis and thereby to liberate the sacred Askokin for the maintenance of the Moon and Anulios had finally disappeared from the psyche of your favorites, then Great Nature Herself was constrained to adapt Herself to extract this sacred substance by other means... (43.1107)

Location in Book: First appears in Chapter 21 (p. 249) in reference to Saint Buddha, with frequent recurrence through Chapters 23, 24, 25, 27, 30, 32, 39, 42, 43, and 44, including definitive references to being-Partkdolg-duty, Legominism, the formation of higher bodies, and the sacred substances Abrustdonis and Helkdonis.

Etymology / Notes: These terms are often paired and directly linked to sacred laws such as the law of Heptaparaparshinokh and the cosmic process of Antkooano. The phrase is repeatedly used to contrast genuine inner work with rote learning, mechanical inheritance, or imitation, and is associated with the crystallization of 'being-Egoaitoorassian-will' and 'Essoaieritoorassnian-will'.

"Conscious labors" refers to deliberate, intentional inner efforts carried out by a being in accordance with their Partkdolg-duty. Unlike instinctive or automatic work, these labors are undertaken with full awareness and directed toward transformation of the self. They are part of the dual-sacred requirement along with intentional sufferings, and are essential for acquiring higher being-properties such as Essoaieritoorassnian-will.

Quote from the 1950 text:

Three-centered beings can acquire this said being-property called Ikriltazkakra only if there is already personally acquired in their presences what is called 'Essoaieritoorassnian-will,' which in its turn can be obtained thanks to always the same being-Partkdolg-duty, that is, to conscious labors and intentional sufferings. (p. 485)

Location in Book: Chapter 30, during Beelzebub's discussion of role fulfillment and sacred will.

See Also: conscious labor and intentional suffering

"Cosmic concentrations" refers to the various large and small definite formations that arise in the space of the Universe as a result of the transformations of the prime-source substance Etherokrilno. These concentrations include all levels of cosmic units - from suns and planets to specialized bodies - and are subject to the processes of involution and evolution according to sacred cosmic laws. They serve as the ground upon which the reciprocal maintenance of the Universe unfolds and are directly involved in the transformation and transmission of cosmic substances necessary for the fulfillment of the Trogoautoegocratic principle.

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place... for the purposes of the Most Great common-cosmic Trogoautoegocrat. (Ch. 17, p. 137)

Not only is this Etherokrilno the basis for the arising of all cosmic concentrations without exception, both large and small, but also all cosmic phenomena in general proceed during some transformation in this same fundamental cosmic substance... (Ch. 17, pp. 137-138)

Location in Book: Introduced in cosmological context in Chapter 17, elaborated throughout Beelzebub's expositions on solar systems, planetary formation, and the evolutionary purpose of matter.

Etymology / Notes: The term encompasses all scales of cosmic formation, including Protocosmos, Defterocosmos, Tritocosmos, and Tetartocosmos. These distinctions are central to the structure and processes of the Universe and serve as the nested framework within which all Being proceeds.

Cosmic truths are the objective, sacred realities concerning the structure and function of the Universe, including the roles and potentialities of three-centered beings. These truths are revealed by genuine Sacred Individuals and can become known to all beings on a planet through the sharing of understanding gained via conscious labors and intentional sufferings. Proper reception of cosmic truths leads to the development of Objective Reason and right inner attitude. Misunderstanding or wiseacring about them distorts religion and results in loss of faith and genuine knowledge.

Quotes from the 1950 text:

After he had cognized with his Reason certain cosmic truths I had explained to him, he immediately acquired in his presence towards the beings around him... that attitude which should be in all normal three-brained beings... (19.188)

Saint Buddha had, among other things, told them... that in general the three-centered beings existing on various planets of our Great Universe... were nothing else but part of that Most Great Greatness which is the All-embracing of all that exists... (21.244)

Location in Book: First mentioned in Chapter 19 (p. 188) in relation to the priest Abdil. Recurs frequently in connection with the teachings of Sacred Individuals and the evolutionary aim for three-brained beings.

Etymology / Notes: The term refers to those truths that are universal in nature and essential to the lawful process of being evolution. True learning of these truths requires Partkdolg-duty and their misinterpretation leads to planetary degeneration. See also: conscious labor and intentional suffering, Objective Reason, Triamazikamno, Sacred Individuals.

Crystallization is the lawful process by which certain elements - impulses, substances, or data - become fixed within the presences of three-brained beings. There are two distinct kinds: ordinary crystallizations, which may arise automatically from repeated associations or external influences, and sacred crystallizations, which result from intentional being-effort and correspond to the development of higher being-functions such as Objective Reason and the formation of higher bodies. Sacred crystallizations are required for the realization of being-Partkdolg-duty, and unlike ordinary crystallizations, they endure beyond death and serve the cosmic aim.

It is integral to the development of Objective Reason, being-bodies, and being-impulses such as faith, remorse, and conscience. Crystallization occurs through conscious labor and intentional suffering and is linked to the surplus third force generated by the operation of the sacred Triamazikamno. Improper or automatic crystallization leads to harmful consequences, such as the formation of false convictions or abnormal being-functions.

Quotes from the 1950 text:

As regards their general psyche... these traits in all of them have precisely the same particularities, among them being also that property... thanks to which on that strange planet alone... does that horrible process occur... called the 'process of the destruction of each other's existence,' or... 'war.'

Besides this chief particularity... there are completely crystallized in them and... unfailingly become a part of their common presences... 'egoism,' 'self-love,' 'vanity,' 'pride,' 'self-conceit,' 'credulity,' 'suggestibility,' and many other properties quite abnormal and quite unbecoming to the essence of any three-brained beings whatsoever. (14.107)

This sacred process... is foreseen that... the superfluity of its third holy force thereby obtained... should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian-will.' (32.563-564)

Location in Book: The concept first appears in relation to the coating of higher bodies and is repeated throughout in reference to the fixing of both right and wrong inner contents. Central occurrences include Chapters 14, 17, 18, 21, 25, 32, 39, 43, and 46.

Etymology / Notes: Sacred crystallizations are bound to conscious labor and intentional suffering and occur lawfully through processes like Triamazikamno and Zernofookalnian-friction. Ordinary crystallizations - especially those formed without conscience - can result in harmful fixations, including mechanical beliefs, automatic reactions, or even what Beelzebub calls "criminal wiseacring." Only sacred crystallizations align with cosmic purpose and permit a being to retain identity after death.

"Defterocosmos" refers to the totality of each newly arisen Second-order Sun and all its consequent definite results. In the cosmological structure of the Megalocosmos, it is the second great scale of creation, arising from and beneath the Protocosmos (the Most Most Holy Prime-Source Sun Absolute). Defterocosmoses represent complete systems of suns and their direct emanations, forming a fundamental level of organization in the Ray of Creation. These systems are subject to the sacred laws, including the process of involution and evolution within Etherokrilno, and participate actively in the universal law of reciprocal maintenance.

Quote from the 1950 text:

Each newly arisen 'Second-order-Sun' with all its consequent definite results they called 'Defterocosmos.' (Ch. 39, p. 760)

Location in Book: Chapter 39, during Beelzebub's exposition of the cosmological hierarchy including Protocosmos, Tritocosmos, Microcosmos, and Tetartocosmos.

Etymology / Notes: Derived from Greek 'deuteros' meaning 'second'. It stands in relation to Protocosmos (first) and Tritocosmos (third), and is part of the layered framework of cosmic concentrations. Each Defterocosmos is a nexus of transformation and serves as a channel through which cosmic substances descend and are refined in accordance with sacred cosmic laws.

"Desires" are impulses arising from the functioning of the planetary body in a three-brained being. In the sacred cosmology of Beelzebub's Tales, they represent one polarity in the inner struggle between the lower and higher natures of man - the other polarity being "nondesires." Desires emerge from the mechanical part of the being and are often misidentified as "will" in ordinary people. These desires are the automatic outcome of inherited tendencies and external conditioning, and are not under the conscious control of undeveloped individuals. The proper role of conscious inner work is to allow the higher functionings - aligned with essence and Divine Reason - to predominate over such mechanical desires.

Quotes from the 1950 text:

Every three-centered being of our Great Universe, and also we men existing on the Earth, must, owing to the presence in us also of the factors for engendering the Divine impulse of 'Objective Conscience,' always inevitably struggle with the arising and the proceeding within our common presences of two quite opposite functionings giving results always sensed by us either as 'desires' or as 'nondesires.' (pp. 372-373)

In the presences of average people what they call will is exclusively only the resultant of desires. (p. 1204)

Location in Book: Appears across multiple chapters, including Chapters 26, 27, 39, and 48, often in contrast to nondesires, real will, and being-effort.

Etymology / Notes: Desires are not inherently evil but must be brought into balance through conscious struggle. When mistaken for will, they lead to illusions of autonomy in beings who remain mechanical. The proper alignment of desire is part of the path toward real Being and the crystallization of higher bodies.

The inner struggle between the desires of the planetary body and the aims of the higher divine part in a three-centered being. This opposition generates a sacred friction called Disputekrialnian-friction, through which the necessary crystallizations are formed that allow the higher Divine being-part to arise and be perfected within the being.

Quote from the 1950 text:

Every wish of the planetary body is taken as undesirable for the higher divine part... and therefore all three-centered beings... constantly carry on a relentless struggle... so that there should be formed in them in this struggle, from the what is called 'Disputekrialnian-friction,' those sacred crystallizations from which their higher Divine being-part arises and is perfected in them. (39.802)

Location in Book: Chapter 39, page 802. Single occurrence.

Etymology / Notes: No etymology given. The term appears to derive from a composite of "dispute" + "ekrialnian" (possibly a variant of krialnian = struggle/friction). Closely parallels other forms of cosmic friction such as Zernofookalnian-friction. Emphasizes internal conflict as necessary for higher being development.

The "Divine impulse" refers specifically to the being-impulse of "Objective Conscience" as deposited by the higher powers in the common presence of three-brained beings. It arises from the localization of particles of the "emanations-of-the-sorrow" of our common father creator and is often regarded as a "Representative of the Creator." Although data for this impulse remain crystallized in the subconsciousness of most beings on Earth, its participation in waking consciousness is obstructed by the dominance of egoism and other maleficent psychic properties. The impulse can manifest only through inner struggle between planetary and higher being-functionings, giving rise to desires and non-desires. True conscience proceeds only when non-desires are consciously supported, aligning with the essence of the creator.

Quotes from the 1950 text:

The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the representative of the creator. (p. 372)

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (p. 373)

Location in Book: First appears in reference to beings lacking data for the Divine impulse of Objective Conscience (p. 235). Elaborated extensively in Chapter 27 during Beelzebub's recounting of the labors of Ashiata Shiemash (pp. 368-386).

Etymology / Notes: Defined directly by Ashiata Shiemash as arising from the "emanations-of-the-sorrow" of the Creator. This impulse is Divine in essence, objective in nature, and its manifestation is the goal of conscious inner work. Its suppression is a primary cause of degeneration among contemporary three-brained beings.

Djartklom is the sacred cosmic process whereby the Omnipresent-Okidanokh separates into its three fundamental sources - affirming, denying, and reconciling forces - which then independently concentrate to form new formations. This separation occurs upon Okidanokh's entry into any cosmic unit, enabling the operation of the sacred law of Triamazikamno. Djartklom proceeds not only in cosmic concentrations but also within the presence of individual beings, either through their conscious fulfillment of being-Partkdolg-duty or through a lawful process of Nature called Kerkoolnonarnian-actualization. When the process occurs in a being, each of the three holy forces blends with kindred perceptions and localizes in the corresponding brain, forming what is known as being-Impulsakri.

Quotes from the 1950 text:

...there immediately occurs in it what is called 'Djartklom,' that is to say, it is dispersed into the three fundamental sources from which it obtained its prime arising... (17.139-140)

Three-brained beings have the possibility personally to perfect themselves... when the process of Djartklom proceeds in the Omnipresent-Okidanokh, the three holy forces... are deposited and acquire the possibility for their further, this time, independent actualizings. (17.145)

Location in Book: Introduced and elaborated in Chapter 17 (pp. 139-147), especially in connection with Okidanokh, Triamazikamno, and the role of three-brained beings. Further discussed in Chapters 18, 22, 30, and 32.

Etymology / Notes: The process of Djartklom is essential to lawful world-creation and world-maintenance. A non-law-conformable Djartklom can lead to cosmic instability or degeneration. In humans, Djartklom relates directly to the reception and transmutation of impressions and higher substances through the three centers.

Djerymetly is the most sacred cosmic process in which the highest being-body - called the Soul - is intentionally coated after the being has already undergone the second sacred process of death. Unlike the more commonly discussed coating of the Kesdjan-body, Djerymetly begins with the formation of the Soul itself, and only thereafter is the sacred Almznoshinoo enacted. This sacrament can only be performed when the higher-being bodies are within contactable range of the planet where the process occurs, and its maintenance requires beings to consciously feed the Kesdjan-body with their own sacred Aiësakhaldan.

Quotes from the 1950 text:

In our Great Universe, besides the process of the intentional coating of the being-body Kesdjan of an already destroyed being, another process exists called the most sacred 'Djerymetly.' (38.726-727)

And this most sacred process consists in this, that when there is intentionally first produced the coating of the highest being-body, namely, the 'body of the soul,' only afterwards, as in the first case, is the sacred Almznoshinoo produced. (38.727)

Location in Book: Introduced exclusively in Chapter 38 (pp. 726-727), in connection with the highest sacred processes of posthumous being-development and the intentional sacraments performed by initiated individuals.

Etymology / Notes: Though the term appears only once, its structural parallel to other sacred processes like Almznoshinoo and Djartklom implies an enduring role in cosmic transmutation. The link to Aiësakhaldan further indicates a reciprocal dependency between the inner efforts of living beings and the autonomous life of higher bodies.

Djoolfapal was the capital city of the ancient country Kurlandtech, located in the center of the continent Asia. It served as the headquarters for the activities of the Very Saintly Ashiata Shiemash following his retreat to Mount Veziniama. In Djoolfapal, Ashiata Shiemash met with like-minded monks, founded the brotherhood that later became known as Heechtvori, and began transmitting objective truths about the Divine impulse of genuine conscience. The city became the spiritual center for the propagation of these truths, from which initiated brothers were sent to establish similar centers across Asia. Djoolfapal remained the coordinating base while Ashiata Shiemash guided the expanding movement.

Quotes from the 1950 text:

He did not again return to the city of Babylon but went straight to the capital city Djoolfapal of the country then called Kurlandtech, which was situated in the middle of the continent Asia. (27.366)

The Very Saintly Ashiata Shiemash remained in the town Djoolfapal from where he guided the activities of these helpers of his. (27.374)

Location in Book: Described in Chapter 27 (pp. 366-374) in the context of Ashiata Shiemash's foundational work with the brotherhoods of conscience and the spread of teachings concerning Divine impulse.

Etymology / Notes: Djoolfapal functions as both geographic and spiritual origin point for the movement founded by Ashiata Shiemash. Its significance is tightly linked to the Heechtvori brotherhood, the city's monasteries, and the awakening of conscience as a planetary mission. Not to be confused with Babylon, from which Ashiata deliberately departed in order to establish his Work in Djoolfapal.

"Egoaitoorassian-will" is a sacred being-quality that arises in three-brained beings as a result of the lawful crystallization of surplus sacred reconciling force - specifically, the third force of the cosmic law Triamazikamno. This superfluous reconciling force is made available through the intentional planetary sharing of cosmic truths by beings who have acquired them through conscious labors. When such sharing occurs across an entire planet, it facilitates the conditions for this will to be formed in the collective presence of its beings. The engendering of Egoaitoorassian-will is thus both a personal and planetary achievement, enabled by right participation in sacred cosmic processes.

Quote from the 1950 text:

Thanks to this sacred process, intentionally actualized by our all-foreseeing common endless father, it is foreseen that in the three-brained beings of the given planet, during the process in their presences of the fundamental cosmic holy law of Triamazikamno, the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian-will.' (p. 564)

Location in Book: Introduced in Chapter 32 (p. 564) during Beelzebub's explanation of the sacred Antkooano process and the sharing of cosmic truths among beings.

Etymology / Notes: Related to "Essoaieritoorassnian-will," but distinct in origin and mechanism. Whereas Essoaieritoorassnian-will arises through individual Partkdolg-duty, Egoaitoorassian-will arises through collective planetary harmony and the surplus reconciling force of Triamazikamno.

Egoism is a uniquely aberrant psychic property that arose in the three-brained beings of Earth following the second Transapalnian perturbation. It was gradually crystallized in their common presences due to abnormal conditions of being-existence, particularly the division into classes or castes. Egoism became hereditary, passed from generation to generation, and eventually supplanted the Divine impulse of objective conscience, usurping the position of the All-Autocratic-Ruler within the human inner organization. From this dominant position, egoism gave rise to other abnormal being-impulses such as cunning, envy, hypocrisy, and hatred. It functions as the chief obstacle to self-perfection, sincerity, and right relationship, and is reinforced through education, power structures, and distorted worldviews.

Quotes from the 1950 text:

This particular property of their psyche is called by themselves 'egoism.' (27.376)

Only such a sensation and such a cognizance can now destroy the egoism completely crystallized in them that has swallowed up the whole of their Essence... (47.1183)

Location in Book: Introduced in Chapter 27 (pp. 375-381) and revisited in Chapters 43-44 and 47. Closely linked to Ashiata Shiemash's work and the suppression of conscience.

Etymology / Notes: Not to be confused with healthy self-awareness, Gurdjieff's use of the term indicates a parasitic usurpation of the soul's governance structure. Egoism is described as both a crystallized impulse and an inherited distortion, inseparable from the degeneration of planetary culture. Its destruction is framed as essential to the salvation of humanity.

Egoplastikoori are crystallized psychic-picturings or being-convictions that arise within the Reason of a being. These mental images are formed through data absorbed under the abnormal conditions of ordinary being-existence, often based on dubious or distorted information. They become the foundation for a being's "world-outlook" and influence the quality of inner associations. In degenerated Earth conditions, egoplastikoori often form from partial expressions, false historical interpretations, or prepared opinions rather than directly acquired understanding. However, they may also be consciously and intentionally cultivated through active mentation and logical confrontation to assist the coating and perfection of higher being-parts.

Quotes from the 1950 text:

Thanks as always to the same abnormally established conditions of ordinary being-existence, no precise information of events there... ever reaches beings of later generations. And if, by chance, something like this expression does reach them, then the fantastic Reason of your favorites constructs a whole theory... owing to which there has arisen... those illusory 'being-egoplastikoori,' or what they call 'psychic-picturings'... (Ch. 24, p. 331)

Many diversely essenced 'Egoplastikoori' for your future logical confrontation should be crystallized in corresponding localizations in your common presence... for the purpose of coating and perfecting both of your higher being-parts... (Ch. 46, p. 1166)

Location in Book: First appears in Chapter 24 (p. 331); further elaborated in Chapters 28 (p. 394), 29 (pp. 419, 439), and 46 (p. 1165-1166).

Etymology / Notes: No etymology is provided. Term is often translated as "psychic-picturings" and appears in both pejorative and developmental contexts - either as automatic false impressions or consciously cultivated formative impressions.

The sacred process of conception among Keschapmartnian three-brained beings, involving the blending of the male and female Exioëry with the participation of the third holy force of the sacred Triamazikamno (Reconciling). This process is the only natural means for removing the sacred substance Exioëry from the presences of such beings and is essential for the arising of a new being. On Earth and other planets with two sexes, it occurs between male and female beings; on the planet Modiktheo, it involves three sexes. The term also appears in the context of guiding conjugal pairs for favorable conception and in descriptions of premature or distorted sexual activity.

Quotes from the 1950 text:

...the blending of these two Exioëharies... just gives, owing to the process called 'the process of the sacred Elmooarno'... the beginning for the arising of a new being. (23.278-279)

All three beings of different sexes simultaneously receive the 'sacred Elmooarno,' or as your favorites say 'conception,' through a special action... (39.772)

Location in Book: Appears in Chapters 23, 39, 42, and 44, with primary exposition in Chapter 23, pages 277-279; further details in Chapter 39, pages 771-772, and references in Chapters 42 and 44.

Etymology / Notes: No derivation is given for the word. It is consistently associated with the lawful, cosmic act of procreation as opposed to antinatural methods of expelling Exioëry.

The "emanations-of-the-sorrow" are sacred particles originating from the sorrow of our omni-loving and long-suffering-endless-creator. According to Ashiata Shiemash, these emanations are the direct source of the factors that crystallize within three-brained beings as the impulse of Objective Conscience. The sorrow itself arises from the perpetual cosmic struggle between joy and sorrow in the Universe. Beings who possess this Divine impulse are thus formed as essences grounded in suffering and are required to engage in the inner struggle between conflicting functionings - those of the planetary body and those arising from the perfection of higher being-bodies.

Quote from the 1950 text:

The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the representative of the creator.

And this sorrow is formed in our all-maintaining common father from the struggle constantly proceeding in the Universe between joy and sorrow. (p. 372)

Location in Book: First appears in Chapter 27 (p. 372) during Ashiata Shiemash's address to the Great Initiates concerning the origin of Objective Conscience. No additional occurrences noted.

Etymology / Notes: This sacred substance is not metaphorical but is described as cosmically real, localized as actual particles in the being. These particles serve as the material source of the Divine impulse of Conscience and are central to the spiritual evolution of three-brained beings.

"Essence" refers to the fundamental part of a three-brained being's presence, distinct from and originally prior to personality. It is composed of data and properties derived directly from heredity and cosmic influences and is considered the true basis of a being's inner life and development. Essence forms the ground for the crystallization of higher being-bodies and is the locus in which the Divine impulse of Objective Conscience is deposited. In contrast to personality, which is acquired from external conditions and impressions, essence is the authentic core of a being's individuality, and it is through the conscious struggle within essence that real inner transformation occurs.

Quotes from the 1950 text:

In all three-brained beings of the whole of our Universe without exception, among whom are also we men, owing to the data crystallized in our common presences for engendering in us the Divine impulse of conscience, 'the-whole-of-us' and the whole of our essence, are, and must be, already in our foundation, only suffering. (p. 372)

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself... (p. 373)

Location in Book: First mentioned in early cosmological discussions; most prominently treated in Chapter 27 (pp. 372-373) as the seat of the Divine impulse and the field of inner struggle.

Etymology / Notes: Essence is described as arising from inherited data and cosmic factors, in contrast to personality, which is formed from outside impressions. It is the essence which must be perfected for the formation of higher being-bodies and real individuality.

"Essoaieritoorassnian-will" designates a rare and sacred being-property which must be personally acquired by a three-brained being in order to activate or actualize the higher property known as "Ikriltazkakra" - the ability to consciously assume and fulfill roles or functions foreign to one's essence. This sacred will is not innate but must be developed within the individual presence, and it is attainable only through consistent practice of being-Partkdolg-duty, which involves conscious labors and intentional sufferings.

Quote from the 1950 text:

Three-centered beings can acquire this said being-property called Ikriltazkakra only if there is already personally acquired in their presences what is called 'Essoaieritoorassnian-will,' which in its turn can be obtained thanks to always the same being-Partkdolg-duty, that is, to conscious labors and intentional sufferings. (p. 485)

Location in Book: First appears in Chapter 30 during Beelzebub's discussion of role-assumption and higher properties activated through conscious self-development (p. 485). No further recurrence noted under this exact form.

Etymology / Notes: The term is structurally parallel to the related phrase "Egoaitoorassian-will" (p. 564), implying that "Essoaieritoorassnian-will" is likewise derived from sacred cosmic processes. It is acquired only through personal transformation via Partkdolg-duty.

"Etherokrilno" is the prime-source cosmic substance that fills the entire Universe. It is the foundational medium from which all cosmic concentrations arise and in which all phenomena unfold. Under specific conditions, Etherokrilno gives rise to crystallizations that become the building blocks of both large and small cosmic formations. It serves as the field for both the involution and evolution of active elements, and is the essential substrate for the transformation and maintenance of everything existing.

Quotes from the 1950 text:

Etherokrilno is that prime-source substance with which the whole Universe is filled, and which is the basis for the arising and maintenance of everything existing. (Ch. 17, p. 137)

Thanks to the process of the common-cosmic sacred Triamazikamno thus established in the space of the Universe, crystallizations of different what is called 'density' gradually began to be formed around each of the Second-order-Suns out of that same prime-source Etherokrilno... (Ch. 39, pp. 757-758)

Location in Book: First mentioned in Chapter 5 (p. 71), further elaborated in cosmological contexts throughout Chapters 17, 23, 38, and 39.

Etymology / Notes: Etherokrilno is not an abstract idea but a real, primordial substance with physical implications. It is the origin of all material formations, including the sacred crystallization known as Omnipresent-Okidanokh. Its interactions under sacred laws such as Triamazikamno, Theomertmalogos, and Harnel-miatznel are essential to cosmic structure and evolution.

"Evolution" refers to the lawful cosmic process by which crystallized active elements - originally formed during involution - undergo further refinement, organization, and ascent through progressively higher orders of concentration and being. It is one of the two reciprocal, interdependent processes sustaining the transformation of the prime-source substance Etherokrilno throughout the Universe. Evolution occurs within and upon all definite cosmic formations and serves the purpose of the Most Great common-cosmic Trogoautoegocrat, maintaining the reciprocal exchange of substances between all levels of existence. Evolution is central to the operation of the sacred law of reciprocal maintenance, or Trogoautoegocrat in which everything feeds and transforms everything else, supporting the cosmic purpose through the continual exchange and refinement of substances across scales of being and existence.

While involution signifies the descent of energy into matter and form, evolution implies the inner re-ascent of form through transformation, liberation, and conscious participation. Evolution is not portrayed as an abstract ascent but as part of the functional machinery of reciprocal maintenance. It proceeds in balance with involution and is governed by the sacred cosmic laws Heptaparaparshinokh and Triamazikamno.

Not used in its Darwinian or biological sense. Gurdjieff presents evolution as a law-governed transformation of substance, tied to spiritual or cosmic purpose. It is not merely change over time, but ascent in value or being, often following the descent of involution.

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place... blend and go for the actualizing of the said 'exchange-of-matters' for the purposes of the Most Great common-cosmic Trogoautoegocrat. (Ch. 17, p. 137)

Thanks to the process of the common-cosmic sacred Triamazikamno thus established in the space of the Universe, crystallizations of different what is called 'density' gradually began to be formed around each of the Second-order-Suns out of that same prime-source Etherokrilno... (Ch. 39, p. 757)

... all the action of its functioning entered forever into the results already manifested by it, and in them there began to proceed its inherent permanent processes of transformation, called 'evolution' and 'involution.' (39.758)

Thanks just to these processes of 'evolution' and 'involution' inherent in the sacred Heptaparaparshinokh, there also began to be crystallized and decrystallized in the presences of all the greatest and smallest cosmic concentrations… definite cosmic substances with their own inherent subjective properties, and which objective science calls 'active elements.'

And all the results of the 'evolution' and 'involution' of these active elements, actualizing the Trogoautoegocratic principle of existence of everything existing in the Universe by means of reciprocal feeding and maintaining each other's existence, produce the said common-cosmic process 'Iraniranumange,' or, as I have already said, what objective science calls'common-cosmic-exchange-of-substances.' (Ch. 39, p. 759)

Location in Book: Descriptions of cosmic evolution appear notably in Chapter 17 ("The Arch-Absurd") and Chapter 39 ("The Holy Planet Purgatory"), in connection with sacred laws and cosmogenesis. Most clearly defined in Chapter 17 in the context of cosmological formation and reciprocal exchange of substances. Appears throughout the text in relation to sacred laws, cosmic concentrations, and being evolution.

Etymology / Notes: Gurdjieff does not explicitly describe evolution as "ascending" or involution as "descending," but the structural implication is clear from context: crystallizations arise (via Triamazikamno) and then undergo further transformation (via evolution) across cosmic formations. These two processes ensure the maintenance of universal equilibrium and the possibility of refinement.

Involution is the descending process of materialization and concentration; evolution is the ascending process of refinement and conscious actualization. Evolution supports the development of higher being-bodies and the sacred purpose of reciprocal maintenance. These two processes together complete the cosmic circuit. While modern interpretations may equate "evolution" with ascent or development of being, Gurdjieff's use aligns it more with the cosmic redistribution and refinement of crystallized substances formed during involution. It is not moral or teleological, but structural and reciprocal.

The three sacred being-impulses - Faith, Hope, and Love - are foreordained by our Endless Creator as sacred ways for self-perfecting. These impulses, however, have become profoundly distorted in the beings of contemporary Earth due to the crystallized consequences of the organ Kundabuffer. Each now manifests abnormally: Faith is influenced by vanity and self-love, Love is reduced to subjective and selfish impulses, and Hope has degraded to a maleficent form that actively prevents the regeneration of the others. Though the genuine impulses have degenerated, the factor for Objective Conscience remains intact, buried in subconsciousness.

Quotes from the 1950 text:

All the sacred Individuals here before me ... have always endeavored ... through one or other of those three sacred ways for self-perfecting, foreordained by our endless creator himself, namely, through the sacred ways based on the being-impulses called 'Faith,' 'Hope,' and 'Love.' (p. 353)

They also believe, but this sacred impulse in them does not function independently ... but it arises dependent upon ... 'vanity,' 'self-love,' 'pride,' 'self-conceit,' and so forth. (p. 356)

Thanks to this kind of love in the contemporary beings here, their hereditary predispositions to the crystallizations of the consequences of the properties of the organ Kundabuffer ... become fixed in their nature as a lawful part of them. (p. 358)

Location in Book: First appears on page 353 in relation to Ashiata Shiemash's mission; later explained in detail on pages 354-359 and revisited on 376-379.

Etymology / Notes: An inscription preserved by the Brotherhood records the differentiated qualities of each impulse across the centers of consciousness, feeling, and body. For example: "Faith of consciousness is freedom ... Faith of body is stupidity" (p. 361).

The residence or dwelling of Toof-Nef-Tef, the king of Mars. The term appears in the postscript of Toof-Nef-Tef's formal invitation to Beelzebub, delivered through a "Kelli-E-Ofoo" (Martian communication). In his message, Toof-Nef-Tef explained that he could not personally visit Beelzebub because "the size of my planetary body does not permit me in any way to do so, and hence I am compelled to beg you not to refuse to come to my 'Fal-Fe-Foof'" (45.1149). This suggests that the Fal-Fe-Foof is a structure specifically designed to accommodate beings of Toof-Nef-Tef's enormous physical proportions, as befits the ruler of an entire planet. It was at this Fal-Fe-Foof that Toof-Nef-Tef made his crucial request to Beelzebub regarding the mysterious deterioration of Martian beings - the increasing "Noorfooftafaf" (will-lessness) and diminishing capacity for active mentation that would later be revealed as connected to Earth's destructive use of electricity. (45.1151)

Quote from the 1950 text:

At the end of this Kelli-E-Ofoo was the postscript:

'I personally would present myself at your house, but as you know, the size of my planetary body does not permit me in any way to do so, and hence I am compelled to beg you not to refuse to come to my "Fal-Fe-Foof."' (45.1149)

Location in Book: Single appearance: Chapter 45, page 1149.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Fal-Fe-Foof represents the architectural adaptation necessary for beings of extraordinary size, reflecting the physical differences between planetary species in Gurdjieff's cosmic framework. The context emphasizes the formal courtesy and mutual respect between Beelzebub and Toof-Nef-Tef, while also highlighting the practical considerations that govern inter-planetary diplomatic protocol. The term's appearance in this crucial chapter establishes the setting for one of the most significant revelations in the Tales - that Earth's misuse of cosmic substances affects the health and well-being of beings on other planets, demonstrating the interconnected nature of all cosmic existence.

A historical political entity in Central Asia whose capital was the city Margelan, mentioned in the context of the society "The-Earth-Is-Equally-Free-For-All." As part of their ambitious program to create lasting peace across Asia, the members of this society planned "to bring about the organization in the center of Asia, namely, in the city Margelan, the capital of what was called the 'Ferghanian Khanate,' of a chief and basic government for all the countries of Asia under the name of 'The-Council-of-the-Elders'" (43.1093). This proposed pan-Asian government was designed to be composed of "honorable beings from all the Asiatic communities" and was to be called "The-Council-of-the-Elders" because "only the oldest and most deservedly honorable beings could participate in it," based on the understanding that "only such beings of their planet are able to be impartial and just toward other beings of the Earth, irrespective of to what religion or nationality they belong." (43.1093)

Quote from the 1950 text:

And thirdly, there entered into the fundamental program of this society finally to bring about the organization in the center of Asia, namely, in the city Margelan, the capital of what was called the 'Ferghanian Khanate,' of a chief and basic government for all the countries of Asia under the name of 'The-Council-of-the-Elders,' the members of which had to be honorable beings from all the Asiatic communities.

It had to be so named because only the oldest and most deservedly honorable beings could participate in it.

According to their understanding only such beings of their planet are able to be impartial and just toward other beings of the Earth, irrespective of to what religion or nationality they belong. (43.1093)

Location in Book: Single appearance: Chapter 43, page 1093.

Etymology / Notes: The Ferghanian Khanate corresponds to the historical Kokand Khanate (also known as the Khanate of Fergana) that existed in Central Asia from 1709 to 1876, centered in the Ferghana Valley with its capital at Kokand (which may correspond to Gurdjieff's "Margelan"). In Gurdjieff's narrative, the Ferghanian Khanate represents the geographical and political center chosen by the peace society for establishing their idealistic pan-Asian government. The selection of this location "in the center of Asia" was strategically significant for their vision of continental unity, reflecting both its geographical centrality and its historical importance as a crossroads of Asian cultures and trade routes. The society's plan ultimately failed due to philosophical disputes introduced by the philosopher Atarnakh, demonstrating how even the most well-intentioned efforts toward peace can be undermined by theoretical disagreements that destroy practical unity.

One of two communities that engaged in reciprocal destruction (warfare) on the continent Grabontzi (now Africa) approximately thirty centuries after the second Transapalnian perturbation. The community Filnooanzi fought against Plitazoorali near the site where a copy of Saint Makary Kronbernkzion's sacred production had been buried under ruins and Kashiman for thirty centuries. During their conflict, "the beings belonging to the community Filnooanzi, when digging holes to obtain drinking water for themselves and their camels, came across this copy and dug it out" (44.1133). After concluding a "friendly peace," both communities divided the sacred artifacts according to typical terrestrial customs of "conquest," "pillage," "commandeering," and "indemnities," with each community taking half of the discovered sacred text. (44.1134)

Quote from the 1950 text:

After this terrifying event, this production of the pending Saint Makary Kronbernkzion lay for a long time beneath the ruins and was gradually covered with 'Kashiman,' and only after about thirty centuries, when the three-brained beings who have taken your fancy again multiplied and their process of reciprocal destruction proceeded near this place between the communities of that time named 'Filnooanzi' and 'Plitazoorali,' the beings belonging to the community Filnooanzi, when digging holes to obtain drinking water for themselves and their camels, came across this copy and dug it out.

And when soon after that, the beings belonging to both of the mentioned communities concluded among themselves, as it has already become usual there, what they call a 'friendly peace,' and began to divide everything acquired during this process of theirs by various means which have also become usual there and which they express as 'conquest,' 'pillage,' 'commandeering,' 'indemnities,' and so on - then this discovery also, which according to the understanding of the beings of the Earth of that period was valued only as rare material, was divided into halves, and the beings of each separate community took for themselves one half of the said great creation. (44.1133-1134)

Location in Book: Single appearance: Chapter 44, page 1133 (appears twice).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Filnooanzi represents the typical pattern of human communities that accidentally discover sacred knowledge through mundane activities (seeking water) but treat it merely as valuable material rather than recognizing its spiritual significance. The community's division of the sacred text according to conventional war spoils - "conquest," "pillage," "commandeering," and "indemnities" - illustrates humanity's tendency to apply mechanical, materialistic approaches to sacred discoveries. This episode demonstrates how cosmic accidents can preserve sacred knowledge through millennia, only to have it dispersed again through human conflict and ignorance of its true value.

The first catastrophe was the collision between planet Earth and the comet Kondoor, which occurred due to "erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance" (9.82). This cosmic accident caused "two large fragments" to break off from Earth and fly into space, creating what are now known as the Moon (originally called Loonderperzo) and Anulios. The catastrophe had cosmic implications, requiring immediate intervention from a Most High Commission of Angels and Archangels under the direction of the Most Great Archangel Sakaki, who established the sacred vibrations 'askokin' to maintain the detached fragments and prevent further cosmic disaster.

Quote from the 1950 text:

As certain competent Sacred Individuals also later confidentially explained to us, the line of the path of the said comet had to cross the line on which the path of that planet Earth also lay; but as a result of the erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance, the time of the passing of each of these concentrations through the point of intersection of the lines of their paths coincided, and owing to this error the planet Earth and the comet 'Kondoor' collided, and collided so violently that from this shock, as I have already told you, two large fragments were broken off from the planet Earth and flew into space. (9.82)

Location in Book: First appearance: Chapter 9, page 82. The event and its consequences are discussed throughout Chapter 9 (pages 82-85) and referenced throughout the text as the foundational cosmic accident affecting Earth's history.

Etymology / Notes: Also referred to as the "first disaster" in the text. This catastrophe initiated the sequence of cosmic and planetary upheavals that fundamentally altered Earth's development. Unlike the subsequent local catastrophes, this event had universal implications, requiring direct intervention from the Sun Absolute. The collision necessitated the implantation of the organ Kundabuffer in early humans to prevent them from prematurely perceiving cosmic truths that might have caused further disruption during the planetary stabilization period.

Brother Foolon is a "famous Catholic monk" mentioned by Gurdjieff in the opening chapter, credited with writing a treatise that revealed Beelzebub "has... a curly tail" (1.42). The author uses this supposed scholarly authority to justify his choice of Beelzebub as the central character of his writings, reasoning that since curls "are never natural but can be obtained only from various intentional manipulations," this indicates Beelzebub possesses vanity and will therefore be motivated to assist anyone who advertises his name.

Quote from the 1950 text:

Although Mr. Beelzebub is made, as is said, "of a different grain," yet, since He also can think, and, what is most important, has - as I long ago learned, thanks to the treatise of the famous Catholic monk, Brother Foolon - a curly tail, then I, being thoroughly convinced from experience that curls are never natural but can be obtained only from various intentional manipulations, conclude, according to the "sane-logic" of hieromancy formed in my consciousness from reading books, that Mr. Beelzebub also must possess a good share of vanity, and will therefore find it extremely inconvenient not to help one who is going to advertise His name. (1.42)

Location in Book: Single appearance: Chapter 1, page 42.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Brother Foolon represents Gurdjieff's satirical approach to religious authority and scholarly citation, using a fictional Catholic treatise to support his tongue-in-cheek justification for choosing Beelzebub as his protagonist. The reference serves a dual pedagogical purpose: it demonstrates the author's playful relationship with conventional religious thought while simultaneously introducing his method of using unexpected logical connections to challenge readers' assumptions about spiritual matters.

A Martian unit of time measurement mentioned in the context of Beelzebub's wait on Saturn for the arrival of the ship 'Omnipresent'. According to Beelzebub's account, "As by the time-calculations of the planet Mars there yet remained to this Hre-Hree-Hra almost half a 'Foos,' or by the time-calculation of your favorites, about one and a half months" (45.1152). This indicates that one Foos equals approximately three Earth months in duration. The term appears during Beelzebub's description of the standardized time periods on Saturn, where there are "seven of these definitely established periods...in one year" called Hre-Hree-Hra, each determined by Saturn's position relative to the sun and to Neptune.

Quote from the 1950 text:

As by the time-calculations of the planet Mars there yet remained to this Hre-Hree-Hra almost half a 'Foos,' or by the time-calculation of your favorites, about one and a half months, we decided to organize our ordinary being-existence there during this waiting in a more or less suitable manner. (45.1152)

Location in Book: Single appearance: Chapter 45, page 1152, during Beelzebub's account of waiting on Saturn for the arrival of the ship 'Omnipresent'.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its usage demonstrates the systematic approach to cosmic timekeeping across different planetary systems in Gurdjieff's cosmology, where each world maintains its own temporal measurements suited to local astronomical conditions. The precise mathematical relationship provided (half a Foos = one and a half Earth months) illustrates Gurdjieff's attention to consistent internal logic in his fictional cosmic framework, while the context shows how beings from different worlds must coordinate their activities across varying temporal scales when traveling between planets.

The complete list of 42 opium compounds known to contemporary Earth chemists, representing only a fraction of the nearly 400 active elements discovered by the Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel. These compounds range from well-known alkaloids like morphine and codeine to Gurdjieffian coinages, demonstrating how modern science has recovered only partial knowledge of what was once fully understood.

Quote from the 1950 text:

Of the number of nearly four hundred active elements of opium which then became known to the great brothers, knowledge of how to obtain only forty-two active elements has reached the contemporary 'chemists of the Earth' and these active elements have now the following names there: [1] Morphine [2] Protopine [3] Lanthopine... [42] Messaine (40.845-846)

Location in Book: Single appearance: Chapter 40, pages 845-846. Part of the broader discussion of the Chinese brothers' comprehensive investigation of opium.

Etymology / Notes: The list combines genuine pharmaceutical compounds (morphine, codeine, popoverine) with apparent Gurdjieffian inventions, illustrating his method of blending factual scientific knowledge with fictional elements. This demonstrates the theme of lost knowledge - contemporary science possesses only about 10% of what the Chinese brothers discovered, representing humanity's degraded understanding of natural substances.

A category of "surplanetary formations" that exists on the holy planet Purgatory alongside the more familiar categories of "flora" and "fauna." According to Beelzebub's description of Purgatory, "there are collected and acclimatized there almost the whole 'flora,' 'fauna,' and 'foscalia' from all the planets of our Great Universe" (39.746). This term appears in the context of describing the incomparable beauty and completeness of Purgatory, which serves as the center and most perfect of all planets in the Universe. The foscalia represents a third category of planetary life forms beyond plant and animal life, suggesting cosmic biological classifications unknown to terrestrial science.

Quote from the 1950 text:

And as for the surplanetary formations, such as 'flowers,' 'fruits,' 'berries,' and all others of the same kind, words are inadequate. It can be said that there are collected and acclimatized there almost the whole 'flora,' 'fauna,' and 'foscalia' from all the planets of our Great Universe. (39.746)

Location in Book: Single appearance: Chapter 39, page 746, during Beelzebub's description of the holy planet Purgatory's natural abundance.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its placement alongside the familiar terms "flora" and "fauna" suggests a systematic cosmic biological classification that extends beyond terrestrial understanding. The context implies that foscalia represents a distinct category of life forms or surplanetary formations that exist throughout the Great Universe but are unknown on Earth. This reflects Gurdjieff's method of expanding conventional categories to suggest broader cosmic realities, while the specific nature of foscalia remains deliberately mysterious - fitting for a description of the ultimate cosmic destination where higher being-bodies achieve their final existence.

The ancient name for "those newly emerged terra firmas which had become joined to the continent Ashhark" (19.184) following the second great disaster (Transapalnian perturbation) to Earth. These land formations constituted the shores of the newly formed sea Kolhidious (now the Caspian Sea) and were located "on the northwest of that newly formed large continent Ashhark, which at that period was already the chief center of the existence of the three-brained beings there" (19.184). The region was later renamed "Kolhidshissi" and eventually became what is now known as the "Caucasus." This geographical transformation represents part of the massive planetary changes that occurred during Beelzebub's second descent to Earth, when new continents and seas were formed from the cosmic catastrophe.

Quote from the 1950 text:

The other shores of this sea were composed of those newly emerged terra firmas which had become joined to the continent Ashhark, and which all together were first called 'Frianktzanarali' and a little later 'Kolhidshissi.'

It must be remarked that this sea and also the mentioned terra firmas exist until now, but of course they now already have other names; for instance, the continent Ashhark is now called 'Asia'; the sea 'Kolhidious,' the 'Caspian Sea'; and all the Frianktzanarali together now exist under the name 'Caucasus.' (19.184)

Location in Book: Single appearance: Chapter 19, page 184 (appears twice), during Beelzebub's account of his second descent to Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The geographical evolution from "Frianktzanarali" to "Kolhidshissi" to "Caucasus" illustrates Gurdjieff's method of showing how place names change over vast periods of time, while also demonstrating the massive geological transformations that shaped Earth's continents following cosmic catastrophes. The region's significance is heightened by its connection to Beelzebub's important second descent, when he landed on the Caspian Sea and traveled via the river Oksoseria (now Amu Darya) to reach the country Tikliamish, then the greatest center of human civilization. This reflects the Caucasus region's historical role as a crucial geographic bridge between continents and civilizations.

A Martian unit of time measurement, mentioned in the context of Toof-Nef-Tef's observations about the deteriorating condition of beings on Mars. The Martian ruler reported to Beelzebub that "during the last few 'Ftofoos' I constated very definitely that, among the beings of our planet, the 'Noorfooftafaf' increases each 'Ftofoo,' and parallel with this, I observed in them a proportional diminishing of the intensity of their potency for the possibility of active mentation" (45.1151). This time unit serves as a periodic measure for tracking the cosmic effects of Earth's abnormal activities on other planetary systems, specifically the increasing "will-lessness" and mental decline among Martian beings.

Quote from the 1950 text:

The point is that during the last few "Ftofoos" I constated very definitely that, among the beings of our planet, the "Noorfooftafaf" increases each "Ftofoo," and parallel with this, I observed in them a proportional diminishing of the intensity of their potency for the possibility of active mentation. (45.1151)

Location in Book: Single appearance: Chapter 45, page 1151 (appears twice), in Toof-Nef-Tef's speech to Beelzebub about the declining condition of Martian beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its usage demonstrates the interconnectedness of planetary existence in Gurdjieff's cosmological framework, where time measurements on different worlds serve to track the cosmic consequences of Earth's abnormal activities. The term appears in the crucial context where Beelzebub learns that Earth's destructive use of electricity and its effects on the omnipresent cosmic substance Okidanokh are causing measurable deterioration in beings on other planets, illustrating the universal scope of cosmic reciprocal maintenance and the far-reaching effects of irresponsible planetary behavior.

The first cosmic principle of being-existence, proper to all three-brained beings arising on any planet of the Great Universe. The fundamental aim and sense of existence under this principle is "that there must proceed through them the transmutation of cosmic substances necessary for what is called the 'common-cosmic Trogoautoegocratic-process'" (16.130). Under this principle, beings are obliged to exist until there is "coated in them and completely perfected by reason what is called the 'body-Kesdjan,' or, as they themselves later began to name this being-part of theirs... the 'Astral-body'" (16.130). Originally, Earth's three-brained beings existed according to this principle after the removal of the organ Kundabuffer, but Great Nature was later compelled to change their existence to the Itoklanoz principle when they ceased actualizing their being-Partkdolg-duty and their radiations failed to respond to the demands of the common-cosmic process.

Quotes from the 1950 text:

The first kind or first 'principle' of being-existence which is called 'Foolasnitamnian' is proper to the existence of all three-brained beings arising on any planet of our Great Universe, and the fundamental aim and sense of the existence of these beings is that there must proceed through them the transmutation of cosmic substances necessary for what is called the 'common-cosmic Trogoautoegocratic-process.' (16.130)

But later when, as I have already said, most of them began to exist in a way unbecoming to three-brained beings, Great Nature was constrained to change their Foolasnitamnian-existence into an existence according to the principle of Itoklanoz... then Great Nature was compelled, for the purpose of 'equalizing-vibrations,' gradually to actualize the duration of their existence according to the principle called Itoklanoz. (29.437)

Location in Book: First appearance: Chapter 16, page 130. Recurs in Chapter 29, page 437, and Chapter 32, page 570 (spelled "Foolasnitamnian-existence"), in discussions contrasting it with the Itoklanoz principle.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Both spellings - "Foolasnitamnian" and "Fulasnitamnian" - appear in the 1950 source text, with "Foolasnitamnian" being more frequent in the early chapters (16.130, 29.437) and "Fulasnitamnian" appearing in later discussions. The principle represents the proper cosmic purpose for three-brained beings - to serve as conscious participants in universal processes through the development of higher being-bodies. This contrasts fundamentally with the Itoklanoz principle, which serves only local planetary or solar system needs. The transition from this principle to Itoklanoz existence on Earth represents a cosmic tragedy - the reduction of beings with universal potential to mechanical entities serving only local needs, unable to fulfill their original cosmic purpose of conscious participation in the transformation of substances for the maintenance of the Universe.

Artists associated with the painting movement called "futurism," one of many contemporary "new movements" of painting that have arisen mechanically when followers of innovators begin "doing supposedly the same thing but of course without either aim or sense" (30.522). Beelzebub lists futurism among the numerous artistic movements including "cubism," "synthesism," "imagism," "impressionism," "colorism," "formalism," "surrealism," and many other similar movements whose names end in "ism" (30.523). The futurists of Berlin are specifically mentioned in connection with colorful American fruit preserve displays that rival their exhibitions in visual complexity and appearance.

Quotes from the 1950 text:

Hence it is that at the present time there exists among these contemporary professions a great many 'new movements' of painting which have arisen in this way and which have nothing in common among themselves. These new movements of painting are known there by the names of 'cubism,' 'futurism,' 'synthesism,' 'imagism,' 'impressionism,' 'colorism,' 'formalism,' 'surrealism,' and many other similar movements, whose names also end is 'ism.' (30.523)

Walking down the main streets of the cities of the beings of this continent, especially of the city New York, and seeing the display in any fruit store, it is hard to say at once just what it is the eyes behold. Is it an exhibition of pictures by the futurists of the city Berlin of the continent Europe, or is it a display of the famous perfumery stores for foreigners of the 'world capital,' that is, the city Paris? (42.949)

Location in Book: First appearance: Chapter 30, page 523. Also mentioned in Chapter 42, page 949.

Etymology / Notes: Part of Beelzebub's critique of contemporary art movements that arise when beings notice "lawful illogicality" in ancient productions and attempt to reproduce it, only to attract followers who imitate "without either aim or sense." The specific mention of Berlin futurists suggests Gurdjieff's awareness of the German Expressionist and Futurist movements prominent in early 20th century Berlin art circles.

A contemporary Earth scientist who created mathematical explanations to reconcile contradictory ancient theories about musical octaves, specifically the Chinese theory that the octave has seven "restorials" (whole notes) versus the Greek theory that it has only five. When modern scientists of "new formation" could not decide which theory to accept for their "official science," Gaidoropoolo "thought out a very long 'mathematical' explanation of this misunderstanding, namely, why in one theory there is mentioned the division of the octave into seven 'whole sounds,' while in the other, into only five 'whole sounds,' and why and how such an important contradiction had occurred" (40.861). His explanation argued that the Chinese notes "mi" and "si" are actually half notes rather than whole notes, since their vibration numbers coincide with Greek half notes positioned between "re" and "fa" and between "si" and "do." Beelzebub characterizes Gaidoropoolo as "obliging," and his mathematical reconciliation allowed contemporary civilization to adopt a unified "theory of the law of vibrations" that satisfied all parties despite combining incompatible systems. The solution exemplifies the compromised nature of contemporary terrestrial science, which Beelzebub compares to Mullah Nassr Eddin's saying about using either a mule or hare for farm work since "both have four legs."

Quote from the 1950 text:

And a little later when one of them, named Gaidoropoolo, thought out a very long 'mathematical' explanation of this misunderstanding, namely, why in one theory there is mentioned the division of the octave into seven 'whole sounds,' while in the other, into only five 'whole sounds,' and why and how such an important contradiction had occurred, then these mathematical explanations of his entirely pacified all the corresponding representatives of contemporary civilization so that now, with a quiet conscience, they produce all their wiseacring concerning vibrations on the basis of the 'mathematical explanations' of this obliging Gaidoropoolo. (40.861)

Location in Book: Single appearance: Chapter 40, pages 861-862.

Etymology / Notes: The name appears to be Gurdjieff's satirical invention, possibly suggesting "guide-fool" or combining elements that mock pretentious academic nomenclature. Gaidoropoolo represents the type of contemporary scientist who creates elaborate theoretical constructions to avoid acknowledging fundamental contradictions, preferring mathematical complexity over genuine understanding. His work illustrates Gurdjieff's critique of modern science's tendency to synthesize incompatible theories through mathematical abstraction rather than seeking genuine truth. The characterization as "obliging" suggests someone more concerned with academic harmony than objective reality, embodying the compromised intellectual atmosphere Beelzebub consistently criticizes in contemporary terrestrial civilization.

A branch of general knowledge used by Beelzebub during his sixth and final sojourn on Earth for conducting experimental investigations into the psyche of three-brained beings. The term represents the cosmic equivalent of what Earth beings call "physiology." Beelzebub explains that "For the purpose of these elucidating experiments of mine I was even obliged this time to have recourse to the help of those branches of general knowledge which we call 'Samonoltooriko,' 'Gasometronoltooriko,' and 'Sakookinoltooriko,' that is, to those branches the similarities to which are found among your favorites also, these specialties being named 'medicine,' 'physiology,' and 'hypnotism'" (31.529). Beelzebub employed this science to study both individual psyches and the collective manifestations of beings taken in general masses, analyzing their perceptions and manifestations under various surrounding conditions and mutual reactions. This scientific approach enabled him to categorically determine that the strangeness of human psyche originates not in ordinary waking consciousness but in the subconsciousness, which has been driven within due to abnormal conditions of existence.

Quote from the 1950 text:

For the purpose of these elucidating experiments of mine I was even obliged this time to have recourse to the help of those branches of general knowledge which we call 'Samonoltooriko,' 'Gasometronoltooriko,' and 'Sakookinoltooriko,' that is, to those branches the similarities to which are found among your favorites also, these specialties being named 'medicine,' 'physiology,' and 'hypnotism.' (31.529)

Location in Book: Single appearance: Chapter 31, page 529.

Etymology / Notes: The term appears to combine elements suggesting measurement or study ("-metro-") with a systematic suffix ("-oltooriko") used for branches of knowledge in Beelzebub's cosmic terminology. It forms part of a triad of investigative sciences alongside Samonoltooriko (medicine) and Sakookinoltooriko (hypnotism), representing the comprehensive scientific approach needed to understand the anomalous development of Earth beings' psyche. The term reflects Gurdjieff's concept that higher cosmic beings possess more advanced and objective versions of terrestrial sciences.

A cosmic phenomenon describing the contact or interaction that occurs between the emanations of Sacred Individuals (higher-perfected-being-bodies that have acquired their own law of sacred Triamazikamno) and the atmosphere of the Most Most Holy Sun Absolute. When many perfected Sacred Individuals assembled on the Sun Absolute, "between the emanations of these Sacred Individuals and the atmosphere of the Most Most Holy Sun Absolute there was established what is called a 'Geneotriamazikamnian contact'" (39.798). This contact produced unforeseen cosmic consequences that contaminated the sacred Theomertmalogos, causing unusual vibrations to penetrate throughout the Megalocosmos and participate in the coating of higher-parts in beings. The phenomenon resulted in the formation of 'sins-of-the-body-of-the-soul' in higher being-bodies, creating cosmic formations that, despite reaching the required gradation of Objective Reason, could no longer unite with the Bosom of the Prime-Source. This cosmic contamination necessitated the creation of the holy planet Purgatory as a special place for these affected Sacred Individuals to continue their existence and purification.

Quotes from the 1950 text:

When each separate 'higher-perfected-being-body' becomes an independent Individual and acquires in itself its own law of Sacred Triamazikamno it begins to emanate similarly to the Most Most Holy Sun Absolute but in miniature; and when many of these perfected independent Sacred Individuals had been assembled on the Most Most Holy Sun Absolute, then between the emanations of these Sacred Individuals and the atmosphere of the Most Most Holy Sun Absolute there was established what is called a 'Geneotriamazikamnian contact' and those results were obtained which brought on this terrifying misfortune for the 'higher-being-perfected-parts' of which I have already told you. (39.798)

This Geneotriamazikamnian contact occurred because, in the atmosphere itself of the Most Most Holy Sun Absolute, various-sourced unusual vibrations began, as I have already said, to issue from these higher being-bodies and to unite with the emanations of the Most Most Holy Sun Absolute, and together with them also to penetrate everywhere in the Megalocosmos and to reach even to those planets on which higher being-bodies were continuing to arise in beings; and these unusual vibrations began to be transformed and crystallized together with the sacred Theomertmalogos and to take part in the coating of the 'higher-parts' in the beings. (39.799)

Location in Book: First appearance: Chapter 39, page 798. Recurs on page 799 in the same chapter discussion of the establishment of Purgatory.

Etymology / Notes: The term appears to combine "Geneo" (possibly relating to genesis or generation) with "Triamazikamnian" (relating to the sacred law of Triamazikamno), suggesting a generative or creative contact involving the three-force law. This cosmic phenomenon represents a pivotal moment in Gurdjieff's cosmological narrative, explaining why even highly developed beings require purification and cannot directly reunite with the Source. The contact fundamentally altered the conditions of existence for Sacred Individuals, creating the cosmic necessity for Purgatory as a realm where contaminated higher being-bodies can be purified of their "sins-of-the-body-of-the-soul" before eventual reunion with the Prime-Source.

The ancient capital city of the country Maralpleicie, located on the southeastern shore of the Sea of Beneficence "on both banks of the mouth of a large river called the 'Keria-chi'" (20.207). The city was "well known over the whole planet for its production of the best 'fabrics' and the best what are called 'precious-ornaments'" (20.207). During Beelzebub's third descent to Earth, he spent considerable time in this city, befriending the proprietor of a large Chaihana and successfully implementing his campaign to eliminate sacrificial offerings through religious innovation. The city became notorious for the comical customs that resulted from Beelzebub's teaching that beings of other forms were divine messengers, including the practice of "flopping down immediately" to pray whenever a donkey brayed (20.225). The city gave its name first to the country Goblandia, and eventually to the modern Gobi Desert after the region was covered by sands during the third catastrophe (19.185-186).

Quotes from the 1950 text:

We decided to alight on this sea, because I wished this time to go to the capital of the beings of the second group of the continent Ashhark, then named the City Gob, which was situated on the southeastern shore of that sea.

At that time, the City Gob was already a large city, and was well known over the whole planet for its production of the best 'fabrics' and the best what are called 'precious-ornaments.' (20.207)

So, my boy, it was established there in the city Gob that as soon as the sound of the voice of the donkey was heard, all who heard it had to flop down immediately and offer up prayers to their god and to their revered idols and I must add, these donkeys usually have a very loud voice by nature and their voices carry a long way. (20.225)

Location in Book: First appearance: Chapter 19, page 185. Recurs extensively throughout Chapter 20, pages 207-226, as the primary setting for Beelzebub's third descent activities.

Etymology / Notes: The city name "Gob" demonstrates Gurdjieff's method of connecting ancient place names to contemporary geographical features. The linguistic progression from the city Gob → country name Goblandia → modern Gobi Desert illustrates how civilizational traces survive in geographical nomenclature. The city serves as an important example of Beelzebub's practical work on Earth, showing both his success in eliminating harmful customs and the unintended comedic consequences that arose from beings' tendency to carry good ideas to absurd extremes. The detailed description of life in Gob, including the Chaihana culture and the various customs that developed, provides insight into Gurdjieff's vision of how spiritual teaching must adapt to local cultural forms while working toward universal principles.

The contemporary name for what was once the flourishing country of Maralpleicie (later called Goblandia), which was "covered by Kashmanoon" (sands) during the third catastrophe to Earth. Beelzebub explains that "now the former principal part of this also once flourishing country is called simply 'The Gobi Desert'" (19.185). The name derives from the ancient capital city Gob, which was situated on the southeastern shore of the Sea of Beneficence and was renowned throughout the planet for producing "the best 'fabrics' and the best what are called 'precious-ornaments'" (20.207). The transformation from a prosperous civilization centered around the city Gob to the barren Gobi Desert exemplifies the impermanence of terrestrial civilizations and the consequences of the cosmic catastrophes that periodically reshape Earth's surface.

Quote from the 1950 text:

Later when this second group also began to have a center point of their existence they called it the 'city Gob' and the whole country was for a long time called 'Goblandia.'

This locality also was afterwards covered by Kashmanoon and now the former principal part of this also once flourishing country is called simply 'The Gobi Desert.' (19.185)

Location in Book: Single appearance: Chapter 19, page 185.

Etymology / Notes: Gurdjieff traces the modern name "Gobi Desert" back to the ancient city Gob, demonstrating his method of connecting contemporary geographical features to lost civilizations. The linguistic progression from the city Gob → country name Goblandia → desert name Gobi illustrates how place names preserve traces of vanished cultures. This etymological connection serves Gurdjieff's teaching about the cyclical nature of terrestrial existence and the inevitable transformation of flourishing civilizations into barren wastelands when beings fail to fulfill their cosmic purpose. The Gobi Desert thus stands as a concrete reminder of civilizational impermanence and the consequences of cosmic catastrophes.

The name given to the ancient country of Maralpleicie after its second group of three-brained beings established "the city Gob" as their center point of existence (19.185). The name derives from their capital city Gob, which was situated on the southeastern shore of the Sea of Beneficence at the mouth of the river Keria-chi. This country, located on the continent Ashhark (now Asia), was home to one of three independent large groups of beings during Beelzebub's second descent to Earth. Goblandia was eventually covered by "Kashmanoon" (sands) during the third catastrophe, and "now the former principal part of this also once flourishing country is called simply 'The Gobi Desert'" (19.185). The city Gob itself was renowned throughout the planet for producing "the best 'fabrics' and the best what are called 'precious-ornaments'" (20.207).

Quote from the 1950 text:

Later when this second group also began to have a center point of their existence they called it the 'city Gob' and the whole country was for a long time called 'Goblandia.'

This locality also was afterwards covered by Kashmanoon and now the former principal part of this also once flourishing country is called simply 'The Gobi Desert.' (19.185)

Location in Book: Single appearance: Chapter 19, page 185.

Etymology / Notes: The term represents Gurdjieff's method of connecting ancient place names to contemporary geographical features. The linguistic progression from "Goblandia" (named after the city Gob) to "Gobi Desert" demonstrates how civilizations rise and fall, leaving only traces in modern geographical nomenclature. This pattern appears throughout the text, where flourishing ancient cultures are reduced to desert regions, illustrating the impermanence of human civilizations and the cyclical nature of terrestrial existence. The transformation from a country famous for fine fabrics and precious ornaments to a barren desert serves as a concrete example of Gurdjieff's teaching about the inevitable consequences of failing to fulfill higher purposes.

A Mohammedan feast during which "sacrificial offerings were most frequent," mentioned alongside "Bairam" as one of the two primary Islamic festivals when such practices occurred (43.1102). The term appears in Beelzebub's discussion of how certain religious observances on Earth became occasions for the destruction of beings of other forms. These sacrificial offerings during Goorban and other religious festivals were part of the abnormal customs that Beelzebub worked to eliminate during his sojourns on Earth, particularly through the efforts of learned beings like the priest Abdil and later through the Persian dervish Assadulla Ibrahim Ogly, who dedicated his existence to destroying what he considered "antireligious custom" on the continent Asia (43.1103).

Quote from the 1950 text:

These sacrificial offerings were most frequent during the Mohammedan feasts called 'Bairam' and 'Goorban,' and likewise during the Christian feasts existing there under the name of 'Shrovetide,' 'Saint George's Day,' and so on. (43.1102)

Location in Book: Single appearance: Chapter 43, page 1102.

Etymology / Notes: The term corresponds to the Islamic festival of Eid al-Adha (Festival of Sacrifice), also known as Qurban Bayram in Turkish, where "Qurban" (or "Goorban" in Gurdjieff's transliteration) refers to the sacrificial offering of animals as part of the religious observance commemorating Abraham's willingness to sacrifice his son. Beelzebub's treatment of this festival focuses not on its spiritual significance but on how religious occasions became pretexts for the abnormal custom of destroying beings of other forms, which he consistently worked to eliminate throughout his terrestrial sojourns.

A courtesy title used by the three-brained beings of the planet Saturn, uttered "before the name of one whom they are addressing" (18.152). Beelzebub explains this is equivalent to how beings on Earth use the word "Mister" before names, though he notes that Earth beings sometimes use "a whole meaningless phrase" instead, prompting him to quote Mullah Nassr Eddin's observation that "there's more reality in it than in the wiseacrings of an 'expert' in monkey-business" (18.152). The term appears as a prefix in the names of Saturn's inhabitants, such as Gornahoor Harharkh and Gornahoor Rakhoorkh, indicating the formal, courteous nature of Saturnian social interactions.

Quote from the 1950 text:

Yes ... it must be noticed here that the word Gornahoor is used by the three-brained beings on the planet Saturn in courtesy; they utter it before the name of one whom they are addressing.

It is the same with your favorites on the planet Earth. They also have added to the name of every person the word 'Mister' or sometimes a whole meaningless phrase expressing the notion for which our honorable Mullah Nassr Eddin has the following sentence:

And namely he says:

'Nevertheless, there's more reality in it than in the wiseacrings of an "expert" in monkey-business.' (18.152)

Location in Book: Single appearance and explanation: Chapter 18, page 152. The term appears throughout the work as a prefix to Saturnian names.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Beelzebub's comparison to Earth's use of "Mister" suggests that courtesy titles are a universal feature of civilized three-brained beings, though the effectiveness and meaningfulness of such conventions may vary. The inclusion of Mullah Nassr Eddin's wry comment about "meaningless phrases" implies that Earth's social conventions may be less substantial than those of more developed planetary civilizations like Saturn.

A distinguished scientist of the planet Saturn and Beelzebub's essence-friend, "considered one of the foremost scientists among the ordinary three-brained beings of the whole Universe" (18.151). His scientific constatations and elucidatory apparatuses "were everywhere widespread, and other learned beings on the various planets were using them more and more" (18.151). He invented the advanced telescope called a Teskooano during his visit to Mars, which magnified "remote cosmic concentrations, 7,000,285 times," making Beelzebub's observatory "one of the best constructions of its kind in the whole Universe" (18.151). On Saturn, he developed sophisticated apparatuses for studying the Omnipresent substance Okidanokh, including the Hrhaharhtzaha chamber and the overall invention called Rhaharahr. He is the father of Gornahoor Rakhoorkh (originally named Raoorkh), for whom Beelzebub served as godfather through the "Alnatoorornian-being-duty." Later in life, humbled by his son's superior understanding of Okidanokh, he destroyed all his previous inventions, including his famous "non-radiating lamp," calling his life's work an "unredeemable sin" (45.1153).

Quotes from the 1950 text:

Gornahoor Harharkh, who afterwards, as I have already told you, became my essence-friend, was then considered one of the foremost scientists among the ordinary three-brained beings of the whole Universe, and all his constatations as well as the elucidatory apparatuses he had invented, were everywhere widespread, and other learned beings on the various planets were using them more and more.

Here it will do no harm to remark that I also, thanks only to his learning, had later in my observatory on the planet Mars that Teskooano which, when it was finally established, enabled my sight to perceive, or as is said, 'approach-the-visibility' of remote cosmic concentrations, 7,000,285 times. (18.151)

He said further that owing to the results of the scientific attainments of his heir, all the data for every conviction that had been previously crystallized in his essence, thanks to persevering labors during long years, had by that time not only been totally decrystallized, but that he had even entirely destroyed all his inventions relating to the investigations of this omnipresent cosmic substance, among which was also his famous 'non-radiating lamp'; and sighing deeply, he ended by saying:

'I am now in full agreement with the opinion of the "result-of-my-all," that it was the greatest misfortune for me to have been occupied so long with this, in the objective sense, absolutely "unredeemable sin."' (45.1153)

Location in Book: First appearance: Chapter 18, page 150 (initially mentioned by Harahrahroohry as "Harharkh"). Recurs prominently in Chapters 18, 23, and 45, with additional references throughout the work.

Etymology / Notes: The name combines "Gornahoor" (a Saturnian courtesy title used before names, equivalent to "Mister") with "Harharkh," his actual name (18.152). His character embodies the theme of wisdom gained through humility - a supreme scientist whose greatest achievement may be recognizing the superiority of his son's understanding and having the courage to destroy a lifetime of work when shown its limitations. This represents Gurdjieff's teaching about the necessity of abandoning false knowledge to make room for higher understanding. His role as both scientific mentor to Beelzebub and spiritual godfather to his own son illustrates the interconnected nature of knowledge transmission in cosmic evolution.

The heir and son of Gornahoor Harharkh, a distinguished scientist of the planet Saturn. Originally named "Raoorkh" at his birth consecration (23.314), he is Beelzebub's godson through the "Alnatoorornian-being-duty" undertaken at his family solemnity called "Krikhrakhri." As an adult, he has become "his heir in all respects" and made "the study of the details of the Omnipresent substance Okidanokh" the aim of his existence, like his father before him (45.1152). Beelzebub describes him as having "the appearance of being very virile and full of fiery youth" and speaking in an "angelically musical voice" (45.1154). His advanced scientific understanding of Okidanokh has surpassed his father's work, leading Gornahoor Harharkh to destroy all his previous inventions, including his famous "non-radiating lamp," acknowledging his son's superior insights (45.1153).

Quotes from the 1950 text:

In the evening of our arrival there I, by the way, asked this essence-friend of mine during friendly conversation how the existence of his heir proceeded, that is my dear 'Kesdjanian-result-outside-of-me,' or as your favorites would say my godson, Gornahoor Rakhoorkh.

He thanked me and said that Rakhoorkh existed quite well, that he had already become his heir in all respects, and that he had made the aim of his existence also the study of the details of the Omnipresent substance Okidanokh which had previously been for himself also the aim of all his responsible existence. (45.1152)

I repeat, as a result of all my experimental elucidations, I very definitely cognized for myself and acquired indubitable data for the possibilities of proving from every aspect to all those around me, beings like myself, that the destruction in the presences of the planet and of its atmosphere, of the Omnipresent cosmic-substance Okidanokh is almost equivalent to the conscious destruction of all the labors and results of the First-Sacred-Cause of everything that exists.

With these words, captivated by the theme of this exposition, my dear godson, the young high-spirited Gornahoor Rakhoorkh, finished his talk. (45.1158)

Location in Book: First mentioned as "Raoorkh" in Chapter 23, page 314. Reappears as "Gornahoor Rakhoorkh" in Chapter 45, pages 1152-1159. Recurs with additional references throughout Chapter 45.

Etymology / Notes: The name change from "Raoorkh" to "Gornahoor Rakhoorkh" reflects the Saturnian practice of using "Gornahoor" as a courtesy title before names (18.152). Beelzebub refers to him both as his godson and his "Kesdjanian-result-outside-of-me," indicating their spiritual kinship through the godfather relationship established during the "Krikhrakhri" family solemnity. His scientific achievements in understanding Okidanokh represent a generational advancement in cosmic knowledge, with his insights causing his distinguished father to reassess and ultimately abandon his previous life's work. The character embodies the theme of evolving understanding surpassing established knowledge.

The third highest whole note on the Lav-Merz-Nokh apparatus, corresponding to contemporary "la" in the musical scale. This term represents one of the seven "gravity-center-sounds" or whole notes that comprised each octave of the remarkable elucidatory apparatus created by the Chinese learned being King-Too-Toz for demonstrating his theory of "evolution and involution of vibrations." The complete series of whole notes on the apparatus were arranged from highest to lowest as: Adashtanas (do), Evotanas (si), Govorktanis (la), Maikitanis (sol), Midotanis (fa), Lookotanas (mi), and Sonitanis (re). Each note was represented by white strings that were precisely tuned to produce vibrations corresponding to the "totality of the vibrations of all those cosmic substances which, issuing from seven separate independent sources, compose one of the seven-centers-of-gravity of the 'fundamental common-cosmic-Ansapalnian-octave'" (40.849-850).

Quote from the 1950 text:

And, namely, these whole notes were called thus:

• The first highest 'Adashtanas'
• The second highest 'Evotanas'
• The third highest 'Govorktanis'
• The fourth highest 'Maikitanis'
• The fifth highest 'Midotanis'
• The sixth highest 'Lookotanas'
• The seventh highest 'Sonitanis'

The contemporary beings of the Earth now call these same whole notes: 'do,' 'si,' 'la,' 'sol,' 'fa,' 'mi,' 're.' (40.850)

Location in Book: Single appearance: Chapter 40, page 850, in the detailed description of the Lav-Merz-Nokh apparatus and its role in demonstrating the sacred law of Heptaparaparshinokh.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Govorktanis, along with the other note names, represents part of the ancient Chinese understanding of cosmic vibrations that directly corresponded to universal laws. These names were preserved through the genuine initiates who transmitted the true knowledge of the sacred Heptaparaparshinokh from the great saint-brothers Choon-Kil-Tez and Choon-Tro-Pel. The precision of King-Too-Toz's apparatus was such that Beelzebub notes "the calculations made by them and the qualitativeness established by these calculations of what is called the 'vivifyingness-of-the-vibrations' of sound which corresponded according to their suppositions with the vivifyingness of cosmic sources of substances, appeared to coincide almost exactly with reality" (40.850). This demonstrates how genuine cosmic knowledge, when properly preserved and applied, maintains its accuracy across centuries and continues to reflect universal truths.

The ancient name for the continent now called Africa, which served as a crucial refuge during Earth's cosmic catastrophes and became the center for preserving genuine knowledge after the destruction of Atlantis. When Beelzebub's "Party-Pythoness" prophetically warned beings of his tribe to leave Atlantis a year before the second Transapalnian perturbation, she directed them to "a small continent not very far away" called Grabontzi, specifically to "that definite part of its surface she indicated" which would escape the terrifying upheaval (19.178). The continent survived the catastrophe but was dramatically enlarged when "other terra firmas which emerged from the water spaces of the planet were added to it" (19.178). Grabontzi became the gathering place for surviving members of the learned society Akhaldan, who first settled "in the center of the continent Grabontzi" before migrating to the valley of the river Nipilhooatchi (now the Nile) to establish what would become Egyptian civilization (23.301).

Quotes from the 1950 text:

This small continent was then called 'Grabontzi' and the part the Pythoness indicated did indeed escape the terrifying perturbation which then occurred to all the other parts of the common presence of that ill-fated planet.

In consequence of the said perturbation, this small continent Grabontzi, which exists until now under the name of 'Africa,' became much larger, because other terra firmas which emerged from the water spaces of the planet were added to it. (19.178)

Well then, my boy, when after this catastrophe, a number of the surviving beings, members of that great learned society, gradually came together again, they, no longer having their native country, first settled together with most of the other surviving beings in the center of the continent Grabontzi, but later, when they had, on the continent Grabontzi, 'come to themselves' a little after the 'cataclysm not according to law,' which had occurred, they decided jointly to try to re-establish, and perhaps to continue to actualize in practice, all those tasks which had formed the basis of their last society. (23.301)

And as regards the continent Grabontzi or, as it is now called, 'Africa,' you must notice that although this continent did not then enter wholly within the planet, yet nevertheless the same happened to it as happened to other still existing continents, as for instance to the continent Asia; namely, certain parts of it entered within and in their place, from beneath the water, others arose, which having become joined to its remaining parts, became formed as it is now at the present time. (44.1133)

Location in Book: First appearance: Chapter 19, page 178. Recurring throughout the text, particularly in Chapters 23 and 44, as a key geographical reference for post-Atlantean civilization and the preservation of ancient knowledge.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Grabontzi represents more than just a geographical location - it symbolizes the continuity of genuine knowledge through cosmic catastrophes. The continent's preservation during the second Transapalnian perturbation demonstrates how higher cosmic intelligence (through the Party-Pythoness's prophecy) ensures the survival of those beings necessary for maintaining authentic transmission of truth. The transformation of Grabontzi from a "small continent" into the enlarged Africa illustrates how cosmic catastrophes, while destructive, also create new possibilities and configurations. The continent served as the foundation for Egyptian civilization when the surviving Akhaldan society members settled in the Nipilhooatchi (Nile) valley, making Grabontzi the bridge between the lost wisdom of Atlantis and the later flourishing of genuine knowledge in ancient Egypt.

The ancient name for the plant that contemporary Earth beings call "Papaveroon" or poppy, which became the source of a devastating addiction crisis in the community of Maralpleicie during the reign of King Konuzion. The beings there developed "a passion for chewing those seeds of the mentioned surplanetary formation which had without fail to be gathered at the time of what is called 'ripeness'" (20.213). This addiction caused profound social disruption - beings became "less and less capable of work," crimes and robberies increased, and the community treasury was depleted as workers abandoned their duties. Beelzebub explains that these seeds contained "a 'something' that could completely change for the time being, all the established habits of the psyche of those beings who introduced this something into themselves" (20.213), causing radical distortions in perception where "a crow would appear to them to be a peacock; a trough of water, a sea; a harsh clatter, music" (20.214).

Quotes from the 1950 text:

After long observations he finally cleared up for himself that the cause of the phenomenon was a new habit of the beings of his community, namely, their habit of chewing the seed of a plant then called 'Gulgulian.' This surplanetary formation also arises on the planet Earth at the present time, and those of your favorites who consider themselves 'educated' call it 'Pavaveroon,' but the ordinary beings simply call it the 'poppy.' (20.213)

In the course of his further close observations and impartial investigations King Konuzion clearly understood that these seeds contained a 'something' that could completely change for the time being, all the established habits of the psyche of those beings who introduced this something into themselves, with the result that they saw, understood, felt, sensed, and acted quite otherwise than they were previously accustomed to see, sense, act, and so on. (20.213)

For instance, a crow would appear to them to be a peacock; a trough of water, a sea; a harsh clatter, music; good will, enmity; insults, love; and so on and so forth. (20.214)

Location in Book: First appearance: Chapter 20, page 213. The story of the Gulgulian addiction crisis continues through pages 213-217, illustrating King Konuzion's failed attempts at prohibition and his eventual solution through religious invention.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Gulgulian serves a crucial role in Beelzebub's narrative as both a cautionary tale about addiction and a demonstration of the failure of prohibition-based approaches to social problems. King Konuzion's increasingly severe punishments only made the problem worse, as beings began chewing "merely out of that is called 'curiosity'" (20.215). The wise king eventually realized that direct prohibition was futile and instead invented a religious doctrine to redirect his people's spiritual energies. Ironically, this same plant (as Papaveroon) later became instrumental in the scientific achievements of Konuzion's great-grandsons, the learned brothers Choon-Kil-Tez and Choon-Tro-Pel, who used opium derived from it to rediscover the sacred law of Heptaparaparshinokh (40.823-824). This transformation from destructive addiction to scientific discovery illustrates Gurdjieff's teaching that the same substances can serve either higher or lower purposes depending on the consciousness and intent of those who use them.

Sacred buildings on the continent of Atlantis designated for beings of the female sex during their menstruation periods, forming part of a sophisticated cosmic system for spiritual development and service to universal laws. The Gynekokhrostiny were considered as sacred as contemporary temples, churches, and chapels, and served alongside the Agoorokhrostiny (for males) and Anoroparionikima (for the "middle sex") as centers where beings could fulfill their dual cosmic duties of self-perfecting and serving the Most Great cosmic-Trogoautoegocrat. In these buildings, women remained in complete passivity during their monthly states, "trying consciously not to think about anything" (43.1109), so that the vibrations issuing through their radiations would serve as the passive part of the sacred law of the "Holy Trinity" for cosmic purposes.

Quotes from the 1950 text:

The second building, specially for beings of the female sex, was called 'Gynekokhrostiny.' (43.1108)

In the sacred Gynekokhrostiny, built for the beings of the female sex, each of these beings were obliged at certain periods, namely, at those periods which contemporary beings call 'menstruation,' to stay without leaving. Moreover, the women, acknowledging themselves to be passive beings, had to be, the whole time of their stay there, only passive, in order that the vibrations issuing through their radiations should serve as the passive part of that same sacred law for their further vivifyingness.

And hence they passed their whole time in these Gynekokhrostiny, in a state of complete passivity, trying consciously not to think about anything. (43.1109)

With this aim in view, they tried to have no active experiencings during their monthly states, and in order that thoughts flowing by association should not hinder them from concentrating, everything was arranged so that their thoughts should be directed the whole time to wishing well to their present or future children. (43.1110)

Location in Book: First appearance: Chapter 43, page 1108. Recurring throughout pages 1108-1112 in Beelzebub's explanation of Atlantean sacred customs and their later revival by King Solomon.

Etymology / Notes: The term appears to combine Greek elements: "gyneko-" (relating to women) with the suffix "-khrostiny" that appears in the other Atlantean building names. The Gynekokhrostiny represented a sophisticated understanding of cosmic law where the natural biological rhythms of women were integrated into universal spiritual work. Unlike later degenerate practices, the Atlantean system recognized menstruation as a sacred period requiring conscious passivity rather than mere isolation. The practice was later revived by King Solomon in buildings called "Tak-tschan-nan," though by then the cosmic understanding had degenerated into mere social custom. The complete system of three buildings (Agoorokhrostiny, Gynekokhrostiny, and Anoroparionikima) demonstrates how Atlantean beings "very wisely and expediently devised the fulfillment of these two being-duties - namely, the duty of the perfecting of their higher bodies and the duty of serving the Most Great cosmic-Trogoautoegocrat - by uniting them into one and performing them simultaneously" (43.1108).

A food mentioned in the Karapet of Tiflis episode, eaten "with garlic" at a "Dukhan" (local tavern or tea house) after his morning duties at the railway station. The term appears in Karapet's reflection: "when, after performing my duties, I, in customary mood of depression, was sitting in a neighboring 'Dukhan' and eating 'Hachi' with garlic, I, continuing to ponder..." (1.49). The context suggests a simple, hearty dish appropriate for a working man's morning meal at a local establishment.

Quote from the 1950 text:

On that significant morning, when, after performing my duties, I, in customary mood of depression, was sitting in a neighboring 'Dukhan' and eating 'Hachi' with garlic, I, continuing to ponder, came to the conclusion that if I should curse beforehand all those to whom my service for the benefit of certain among them might seem disturbing, then, according to the explanation of the book I had read the night before, however much all those, as they might be called, 'who lie in the sphere of idiocy,' that is, between sleep and drowsiness, might curse me, it would have - as explained in that same book - no effect on me at all. (1.49)

Location in Book: Single appearance: Chapter 1, page 49.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Given the Georgian/Caucasian setting and the pairing with garlic in a local tavern context, "Hachi" functions as atmospheric detail that enhances the cultural authenticity of the Karapet episode. The specific food serves Gurdjieff's narrative purpose of establishing the humble, working-class milieu in which Karapet develops his folk wisdom about deflecting malevolent vibrations through preemptive cursing.

The Bokharian dervish scientist who was "the sole and unique being who during the many centuries that I existed upon the Earth recognized and came to know my true nature," according to Beelzebub (41.870). Living in a secret underground laboratory in Upper Bokhara, Hadji-Asvatz-Troov had mastered the ancient Chinese science of Shat-Chai-Mernis and achieved "results such as it is no longer proper to terrestrial three-brained beings to attain" (41.874). Beelzebub declared him "the greatest scientist of the Earth" since the ancient Chinese twin brothers Choon-Kil-Tez and Choon-Tro-Pel (41.902). Through precise understanding of cosmic vibrations, he could produce extraordinary effects using properly tuned musical instruments, including creating and healing physical ailments through "creative vibrations" versus mere "momentum vibrations."

Quotes from the 1950 text:

He was already according to terrestrial understanding quite elderly, and being tall in comparison with those living round about seemed extraordinarily thin. His name was Hadji-Asvatz-Troov. (41.874)

As my investigations of long years have convinced me and as the science of Shat-Chai-Mernis states, there do indeed exist in the world two kinds of vibrations: namely, so to say, "creative vibrations" and "momentum vibrations." (41.892)

On the fourth day after the death of my dear mother, I happened to be sitting in my room thinking in despair what was to become of me.

Just then in the street near my window, a wandering dervish began to chant his sacred canticles...

When I finished, the wandering dervish became intensely thoughtful and only after some time, looking at me steadily, he said as he rose from his place:

"There is only one way out for you - devote yourself to religion." (41.897-898)

Location in Book: First appearance: Chapter 41, page 874. Central figure throughout Chapter 41 ("The Bokharian Dervish Hadji-Asvatz-Troov"), pages 871-903, where his scientific achievements and personal history are extensively detailed.

Etymology / Notes: The name follows the pattern "Hadji" (Islamic honorific for one who has made pilgrimage to Mecca) combined with Central Asian elements. Hadji-Asvatz-Troov represents the pinnacle of terrestrial scientific achievement in Gurdjieff's cosmology - a being who had attained objective knowledge of cosmic laws through decades of practical experimentation. His tragic personal history (driven to near-suicide by existential emptiness, saved by devotion to his mother, then turning to religious life after her death) illustrates the path from despair to genuine scientific understanding. His laboratory partner Kerbalai-Azis-Nuaran was killed by a "stray bullet" in the Russian-British conflicts in Central Asia, adding poignancy to his isolation. Beelzebub's inability to reveal his true nature to Hadji-Asvatz-Troov (due to the presence of the ordinary dervish Hadji-Zephir-Bogga-Eddin and cosmic prohibitions against giving "mental knowledge" to Earth beings) represents one of the most moving passages in the Tales, showing how even the highest terrestrial achievements remain limited by cosmic law.

A Bokharian dervish who befriended Beelzebub during his travels in Central Asia and served as the intermediary who introduced him to the great scientist Hadji-Asvatz-Troov. Beelzebub characterizes him as "very typical of those contemporary terrestrial three-brained beings who have a tendency to enthuse over, as is said there, 'higher matters' and who always automatize themselves to speak about them without any essential cognition with anyone they meet, on opportune and inopportune occasions" (41.871). Despite his lack of true understanding, Hadji-Zephir-Bogga-Eddin possessed knowledge of the ancient Chinese science "Shat-Chai-Mernis" and was instrumental in guiding Beelzebub to the secret underground laboratory in Upper Bokhara where profound experiments with cosmic vibrations were conducted.

Quotes from the 1950 text:

Once while traveling over the continent Asia in that part of it called 'Bokhara,' I chanced to meet and get on friendly terms with a certain three-brained being belonging to the group inhabiting that part of the surface of your planet, who was by profession what they call there a 'dervish' and whose name was 'Hadji-Zephir-Bogga-Eddin.' (41.871)

At the said gorge my acquaintance the dervish Hadji-Zephir-Bogga-Eddin asked me to help him move a small stone slab to one side and when we had moved it a small aperture was revealed underneath it from the edges of which two iron bars projected.

He put these bars together and began to listen.

Soon a strange sound was heard coming from them, and to my astonishment Hadji-Zephir-Bogga-Eddin said something into that aperture in a language unknown to me. (41.873)

Location in Book: First appearance: Chapter 41, page 871. The character appears throughout Chapter 41 as Beelzebub's guide and companion during the visit to Hadji-Asvatz-Troov's laboratory.

Etymology / Notes: The name follows the traditional Islamic honorific pattern "Hadji" (indicating one who has made the pilgrimage to Mecca) combined with what appear to be Persian or Central Asian elements. Hadji-Zephir-Bogga-Eddin represents a particular type of spiritual seeker - one who possesses fragmentary knowledge and genuine enthusiasm for higher matters but lacks the depth of understanding achieved by true initiates like Hadji-Asvatz-Troov. His role as intermediary demonstrates how genuine knowledge is often transmitted through networks of relationships rather than formal institutions, and how even those without complete understanding can serve as crucial links in the chain of esoteric transmission.

The name for "fashions" during the Babylonian civilization, according to Beelzebub's narrative. Haidia represents one historical manifestation of the Hasnamussian practice of "devising 'new-forms-of-manifestations-of-their-Hasnamussianing'" that has appeared under different names throughout Earth's civilizations. As Beelzebub explains, "'Adiat,' 'Haidia,' or 'fashions,' consist in this: the beings devise various new means of being-manifestation in ordinary existence, and means for changing and disguising the reality of one's appearance" (37.689).

Quote from the 1950 text:

This Hasnamussian usage, that of devising 'new fashions,' existed in former civilizations also; during the Tikliamishian civilization it existed under the name of 'Adiat,' and at the time of Babylon, under the name of 'Haidia.' (37.688)

Location in Book: First appearance: Chapter 37, page 688, recurs on page 689.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Haidia is presented as part of a historical pattern where the same destructive phenomenon of fashion-making appears under different names in different civilizations: "Adiat" during the Tikliamishian period, "Haidia" during Babylonian times, and "fashions" in the contemporary era. This suggests that what appears to be cultural evolution is actually the recurring manifestation of the same Hasnamussian tendency across human history.

One of the various sectarian names adopted by followers of the Christian teaching after they "divided themselves, on account of exterior details of small importance, into various sects" (38.702). Originally all followers called themselves simply "Christians," but later they came to be known by different cognomens ending in "dox," including "Orthodox," "Sevrodox," "Ypsylodox," "Hamilodox," and others. These divisions arose despite the fact that these sectarian differences were based on minor external details rather than substantive theological differences, representing the fragmentation and corruption of Jesus Christ's original unified teaching.

Quote from the 1950 text:

In the case of this great religious teaching, indeed, it also happened among them, that its followers divided themselves, on account of exterior details of small importance, into various sects, and came to be called not just 'Christians' as all the first followers of this teaching called themselves - but 'Orthodox,' 'Sevrodox,' 'Ypsylodox,' 'Hamilodox,' and various other cognomens also ending in 'dox.'

And into this teaching of truth and verity, they began also to mix for various egoistic and political reasons, fragments taken from other religious teachings already existing there, but fragments such as had not only nothing in common with the teaching of Jesus, but which sometimes even flatly contradicted the truths this Divine Teacher taught. (38.702-703)

Location in Book: Single appearance: Chapter 38, page 702. The term appears in Beëlzebub's critique of how the Christian teaching became corrupted through sectarian divisions and the mixture of contradictory doctrines from other religious systems.

Etymology / Notes: The term appears to be one of Gurdjieff's fabricated sectarian names with no apparent derivation from known linguistic roots. Like the other invented "dox" names (Sevrodox, Ypsylodox), Hamilodox represents the arbitrary nature of sectarian divisions based on "exterior details of small importance" rather than essential spiritual understanding. The proliferation of such names illustrates how the original simple unity of the Christian teaching - where all followers were called simply "Christians" - became fragmented into competing groups distinguished by trivial differences while losing sight of the core spiritual truths. This pattern exemplifies Gurdjieff's broader theme about how authentic spiritual teachings become corrupted over time through human egoism, political considerations, and the mixing of incompatible doctrinal fragments from different sources.

An Assyrian learned being whom Beelzebub befriended during his stay in ancient Babylon. Originally from Babylon but educated in Egypt at "the highest school existing on Earth at that time...called the 'School of Materializing-Thought'" (24.332), Hamolinadir possessed unusually developed being-qualities including "self-consciousness," "impartiality," "sincerity," "sensibility of perception," and "alertness" (24.332). He became famous for his dramatic speech at a general learned conference, where he criticized the "Instability-of-Human-Reason" and declared himself an "idiot-cubed" regarding the question of the soul, despite being considered exceedingly learned and wise (24.337). His speech introduced the metaphor of "The-Building-of-the-Tower-of-Babel," describing how various contradictory theories were like building a tower of bricks made from different materials that would inevitably collapse and crush everything.

Quote from the 1950 text:

This Hamolinadir was one of those learned there in the common presence of whom the factors for the impulses of a three-brained being which had passed to him by heredity were not quite atrophied, and moreover it turned out that during his preparatory age the responsible beings around him had prepared him to be also more or less normally responsible. ...

Although this learned Hamolinadir had his arising and preparation for becoming a responsible being just there in the city of Babylon and descended from the race of beings there called 'Assyrian,' yet he became learned in Egypt where the highest school existing on Earth at that time was found, and which was called the 'School of Materializing-Thought.'

At the age he was when I first met him he already had his 'I' - in respect of rationally directing what is called the 'automatic-psychic-functioning' of his common presence - at the maximum stability for three-centered beings of the planet Earth at that time, in consequence of which during what is called his 'waking-passive-state' he had very definitely expressed being-manifestations, as, for instance, those called 'self-consciousness,' 'impartiality,' 'sincerity,' 'sensibility of perception,' 'alertness,' and so forth. (24.332)

Location in Book: Appears throughout Chapter 24, "Beelzebub's fifth flight to the planet Earth," pages 332-338. The character serves as a central figure in Beelzebub's account of his observations in ancient Babylon regarding the question of the soul and the instability of human reason.

Etymology / Notes: The name appears to be one of Gurdjieff's constructed terms with no clear linguistic derivation. Hamolinadir represents a rare example of a properly developed human being who, despite his advanced education and recognized wisdom, maintained the intellectual honesty to recognize the fundamental limitations of ordinary reason when confronting ultimate questions. His famous speech created several phrases that "reached even contemporary beings," including "The-Building-of-the-Tower-of-Babel" (24.338). After his dramatic departure from Babylon, he abandoned scholarly pursuits entirely and spent the rest of his life farming maize in Nineveh. His character exemplifies the principle that true wisdom begins with recognizing the inadequacy of ordinary rational understanding when dealing with questions of ultimate meaning, and demonstrates the courage required to abandon prestigious but ultimately empty intellectual pursuits in favor of simple, practical existence.

The cosmic substance that serves as the "blood" of the Kesdjan body, formed from substances obtained "from the transformation of elements of other planets and of the sun itself of that system, where the given three-brained being has the place of his arising and existence" (32.569). Beelzebub explains that "just as the cosmic substances called in totality blood serve for nourishing and renewing the planetary body of the being, so also Hanbledzoin serves in the same way for nourishing and perfecting the body Kesdjan" (32.568). The highest form of Hanbledzoin, called "sacred being-Hanbledzoin" or "sacred Aiësakhaldan," serves the soul and is formed from direct emanations of the Most Holy Sun Absolute (32.569).

Quotes from the 1950 text:

During the period of the Tikliamishian civilization, when the learned beings from the country of Maralpleicie first discovered the possibility of such combinations in their common psyche and tried to put one another at will into that special state, they soon found out and understood how to obtain it with the help of what is called being-hanbledzoin, that cosmic substance whose essence the three-brained beings of contemporary civilization came close to understanding, and which they named animal magnetism.

Since for the explanation of the given case and also perhaps for my following explanations, you must know more in detail concerning being-Hanbledzoin, I find it necessary before speaking further to inform you just now about this cosmic substance.

Hanbledzoin is nothing else than the 'blood' of the Kesdjan body of the being; just as the cosmic substances called in totality blood serve for nourishing and renewing the planetary body of the being, so also Hanbledzoin serves in the same way for nourishing and perfecting the body Kesdjan. (32.568)

But the substances which are designed for serving the Kesdjan body of the being, and the totality of which is called Hanbledzoin, are obtained from the transformation of elements of other planets and of the sun itself of that system, where the given three-brained being has the place of his arising and existence.

Finally, that part of the being-blood which almost everywhere is called the sacred being-Hanbledzoin, and only on certain planets is called the 'sacred Aiësakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute. (32.569)

Location in Book: First appears: Chapter 32, page 568. Recurring term appearing in Chapters 32 (Hypnotism), 33 (Beelzebub as Professional Hypnotist), 38 (Religion), 39 (The Holy Planet "Purgatory"), and 48 (From the Author).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Hanbledzoin has two special properties crucial for sacred processes: first, when separated, it forms a "threadlike connection" with its fundamental concentration that varies in density with distance; second, when introduced into its fundamental concentration, it distributes uniformly throughout (38.727-728). These properties enable sacred sacraments like Almznoshinoo, where perfected beings can maintain contact with the Reason of deceased beings through preserved particles of their Hanbledzoin. The substance represents what contemporary civilization approximated as "animal magnetism," indicating an early recognition of subtle energetic connections between beings. Hanbledzoin crystallizes through conscious labor and intentional suffering, serving as the basis for higher being-development and connection to cosmic processes.

A Russian alcoholic beverage that became widely consumed after the prohibition of "Russian vodka" by the power-possessing beings of that community. Beelzebub describes it as "no less famous" than the prohibited vodka but significantly more harmful, noting that "from the effects of which thousands of these unfortunate beings are still dying there daily" (42.928). The term appears in Beelzebub's comparison of alcohol prohibition policies between Russia and America, where he observes that Russian beings adapted to consuming Hanja as a substitute for their traditional vodka.

Quote from the 1950 text:

In short, my boy, the same is being repeated on this continent America as also took place quite recently in the large community called Russia. There the power-possessing responsible beings also prohibited the consumption of the famous 'Russian vodka' with the consequence that these beings very soon adapted themselves to consume, instead of this 'vodka,' the no less famous 'Hanja,' from the effects of which thousands of these unfortunate beings are still dying there daily.

But in the present case, we must certainly give the contemporary American beings their due. In their skill at concealing their consumption of this famous alcohol from the authorities, they are infinitely more 'civilized' than the beings of the community Russia. (42.928)

Location in Book: Single appearance: Chapter 42, page 928. The term appears in Beelzebub's observations during his visit to America, specifically in his comparison of prohibition policies and their unintended consequences in different societies.

Etymology / Notes: The term likely refers to a real historical Russian alcoholic beverage or home-distilled spirit that became prevalent during periods of vodka prohibition or shortage. Gurdjieff may be referencing actual social conditions in Russia during the early 20th century, when official restrictions on alcohol led to the consumption of dangerous substitutes. The reference serves Beelzebub's broader critique of prohibition policies, demonstrating how well-intentioned governmental restrictions often produce worse outcomes than the original problems they aimed to solve. This example illustrates the fundamental principle that external restrictions without inner understanding tend to generate more harmful adaptations rather than genuine solutions.

The sacred cosmic sound produced by the totality of seven octaves of whole notes stretched on the Lav-Merz-Nokh apparatus, described as "just what the two great brothers suspected and which happened almost exactly to coincide with what...they then named 'Nirioonossian-World-Sound'" (40.849). The sacred Hanziano represents the complete consonance of all forty-nine gravity-center-sounds arranged in seven octaves, each octave corresponding to "the totality of the vibrations of all those cosmic substances which, issuing from seven separate independent sources, compose one of the seven-centers-of-gravity of the 'fundamental common-cosmic-Ansapalnian-octave'" (40.850).

Quote from the 1950 text:

Each seven strings of these 'gravity-center-sounds' or whole notes were then and are still called an 'octave.'

In this way there were stretched on the apparatus Lav-Merz-Nokh seven octaves of whole notes the totality of the general consonance of which gave what is called the 'sacred Hanziano,' that is, just what the two great brothers suspected and which happened almost exactly to coincide with what, as I already said, they then named 'Nirioonossian-World-Sound.'

Each such an octave of strings on the Lav-Merz-Nokh gave that totality of vibrations which according to the calculations of the great twin-brothers correspond to the totality of the vibrations of all those cosmic substances which, issuing from seven separate independent sources, compose one of the seven-centers-of-gravity of the 'fundamental common-cosmic-Ansapalnian-octave.' (40.849)

Location in Book: Single appearance: Chapter 40, page 849. The term appears in Beelzebub's explanation of how the Chinese learned being King-Too-Toz created the Lav-Merz-Nokh apparatus to demonstrate the cosmic principles discovered by the saint-brothers Choon-Kil-Tez and Choon-Tro-Pel.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The sacred Hanziano represents the complete cosmic octave made audible through scientific apparatus, demonstrating the correspondence between sound vibrations and cosmic substance transformations. It validates the theoretical calculations of the saint-brothers by producing a sound that "almost exactly" coincides with the Nirioonossian-World-Sound they had predicted. This demonstrates how genuine scientific knowledge can make cosmic laws perceptible through proper apparatus and understanding, contrasting with contemporary Earth's limited grasp of the relationship between sound, vibration, and cosmic processes. The sacred Hanziano thus represents the culmination of true cosmic science - the ability to reproduce and demonstrate universal laws through material instruments.

A food preservation method used by beings on the continent Asia, consisting of "small pieces of well-roasted meat" that are "tightly packed into 'earthenware jars' or goatskin 'Boordooks'" and then covered with "melted sheep's-tail fat" (42.968). Beelzebub describes this as "a particularly favorite product of the beings of many groups of the continent Asia" that can be consumed "either cold or heated up," and when heated "it is as if the meat were freshly killed" (42.968).

Quote from the 1950 text:

Such, for instance, is the method of preparing what is called 'Haoorma,' a particularly favorite product of the beings of many groups of the continent Asia.

This Haoorma on the continent Asia is prepared in a very simple manner, namely, small pieces of well-roasted meat are tightly packed into 'earthenware jars' or goatskin 'Boordooks.' (A Boordook is the skin stripped in a special manner from the being called 'goat.')

Melted sheep's-tail fat is then poured over these roasted pieces of meat.

Although the pieces of roasted meat thus covered with fat do also gradually deteriorate with time, yet over a relatively very long time they do not acquire in themselves any poison.

The beings of the continent Asia use this Haoorma either cold or heated up.

In the latter case, it is as if the meat were freshly killed. (42.967-968)

Location in Book: Single appearance: Chapter 42, page 968. The term appears in Beelzebub's discussion of food preservation methods used on different continents, contrasting healthy Asian methods with the harmful "poison-exuding tin cans" of contemporary America.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Haoorma represents one of several traditional Asian preservation techniques that Beelzebub presents as superior to modern American methods. The description suggests it may be based on actual Central Asian food preservation methods like those used for preparing confit or similar fat-preserved meats. The technique is presented alongside other Asian preservation methods like Yagliyemmish (preserved fruits) as examples of how beings with inherited wisdom from "long-existing ancient communities" have developed food preservation methods that avoid the harmful effects of modern industrial processes.

The title for the king or sole chief ruler of the planet Saturn. "On the planet Saturn a being is called the 'Harahrahroohry' who is the sole chief over all the other beings on that planet" (18.149). This title is equivalent to "King" on Earth, though the text emphasizes that unlike Earth with its multiple kings for various groups, Saturn has "one such king for the whole of the given planet" (18.150). The Harahrahroohry who met Beelzebub was one of the beings who had undergone the sacred process of Vznooshlitzval regarding Beelzebub's person, establishing deep trust. During their "Exchange-of-subjective-opinions," the Harahrahroohry graciously invited Beelzebub to stay at his Harhoory (palace) and later facilitated Beelzebub's introduction to the scientist Gornahoor Harharkh and his revolutionary experiments with the Omnipresent-Okidanokh.

Quotes from the 1950 text:

Well, then, just after my arrival in that solar system Ors, when I began visiting its various planets and first descended upon the surface of the planet Saturn, it turned out in connection with the aforesaid, that one of the beings who had undergone the sacred action of 'Vznooshlitzval' regarding my person, was what is called there the 'Harahrahroohry' of all the three-centered beings arising and existing on the planet Saturn.

On the planet Saturn a being is called the 'Harahrahroohry' who is the sole chief over all the other beings on that planet. (18.149)

When I first descended on the surface of the planet Saturn and mingled with the three-centered beings there, it chanced that I had occasion the next day to meet the Harahrahroohry himself of the planet Saturn; and during what is called our 'Exchange-of-subjective-opinions' he invited me to make is own 'Harhoory,' that is his own palace, the chief place of my existence during the whole of my sojourn on their planet. (18.150)

Location in Book: First appearance: Chapter 18, page 149. Extended treatment on pages 150-151, where the Harahrahroohry facilitates Beelzebub's introduction to Gornahoor Harharkh's scientific work.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Harahrahroohry represents an idealized planetary ruler who governs through merit and wisdom rather than force. His hospitality toward Beelzebub demonstrates the cosmic principle of trust and recognition that transcends planetary boundaries. His role in facilitating scientific discovery shows the proper relationship between political authority and genuine learning, where rulers support and promote the advancement of cosmic knowledge for the benefit of all beings.

A three-brained learned being of the planet Saturn, known as Gornahoor Harharkh (where "Gornahoor" is a courtesy title used by Saturn beings). Harharkh became Beelzebub's essence-friend and was "considered one of the foremost scientists among the ordinary three-brained beings of the whole Universe" (18.151). He invented revolutionary scientific apparatus for studying the properties of the Omnipresent-Okidanokh, including the famous Rhaharahr apparatus with its demonstrating chamber called the Hrhaharhtzaha. His scientific contributions were so significant that "all his constatations as well as the elucidatory apparatuses he had invented, were everywhere widespread, and other learned beings on the various planets were using them more and more" (18.151). Most notably, he created the Teskooano (telescope) that made Beelzebub's observatory on Mars "one of the best constructions of its kind in the whole Universe" (18.151) with the ability to magnify remote cosmic concentrations

Quotes from the 1950 text:

So, my boy, when we were once talking simply according to the flow of what is called 'being-associative-mentation,' and happened to touch on the question, among other things, of the strange results actualized in the manifestations of the particularities of the Omnipresent-Okidanokh, the venerable Harahrahroohry of the planet Saturn first mentioned that one of his learned being-subjects, by name Harharkh, had recently devised for the elucidation of many of the previously unexplained properties of that cosmic substance, an exceedingly interesting appliance which he called a 'Rhaharahr,' the chief demonstrating part of which he called a 'Hrhaharhtzaha.' (18.150)

Gornahoor Harharkh, who afterwards, as I have already told you, became my essence-friend, was then considered one of the foremost scientists among the ordinary three-brained beings of the whole Universe, and all his constatations as well as the elucidatory apparatuses he had invented, were everywhere widespread, and other learned beings on the various planets were using them more and more. (18.151)

Location in Book: First appearance: Chapter 18, page 150. Major appearances throughout Chapters 18, 23, 40, and 45, with references to his scientific work and friendship with Beelzebub spanning multiple contexts.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Harharkh represents the ideal of genuine scientific inquiry and cosmic understanding. His friendship with Beelzebub exemplifies the relationship between practical scientific investigation and higher cosmic knowledge. His later recognition that his life's work on Okidanokh was an "unredeemable sin" (45.1153) reflects a profound spiritual awakening orchestrated by his heir Rakhoorkh, demonstrating how even advanced scientific achievement must ultimately serve higher being-development rather than mere intellectual satisfaction.

The term for the palace or residence of the Harahrahroohry (the sole chief or king) of Saturn. During Beelzebub's first visit to Saturn, the Harahrahroohry "invited me to make is own 'Harhoory,' that is his own palace, the chief place of my existence during the whole of my sojourn on their planet" (18.150). The Harhoory served as Beelzebub's residence during his stay on Saturn, and it was there that he first learned about Gornahoor Harharkh's revolutionary scientific experiments with Okidanokh. The palace thus becomes the setting for the introduction to some of the most significant scientific demonstrations in the Tales.

Quote from the 1950 text:

When I first descended on the surface of the planet Saturn and mingled with the three-centered beings there, it chanced that I had occasion the next day to meet the Harahrahroohry himself of the planet Saturn; and during what is called our 'Exchange-of-subjective-opinions' he invited me to make is own 'Harhoory,' that is his own palace, the chief place of my existence during the whole of my sojourn on their planet. (18.150)

Location in Book: Single appearance: Chapter 18, page 150.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The text explicitly defines Harhoory as meaning "palace," establishing it as the formal residence of Saturn's ruler. The generous invitation to stay at the Harhoory reflects the sacred process of Vznooshlitzval that had been performed regarding Beelzebub's person, creating trust and hospitality among the beings of Saturn. The Harhoory becomes a crucial narrative space where Beelzebub first learns about the advanced scientific work being conducted on Saturn, setting the stage for his participation in Gornahoor Harharkh's experiments with the Omnipresent-Okidanokh.

A specialized connector device, meaning "sustainer-of-the-pulsation," designed by Gornahoor Harharkh for beings entering the Hrhaharhtzaha (his experimental chamber for studying the manifestations of Okidanokh in absolute vacuum). The Harhrinhrarh was "something long, like a rubber tube" with one end hermetically attached to the breathing apparatus of the diving helmet, while "the other end, after we had already entered that strange Hrhaharhtzaha, was screwed to an apparatus there, which was connected in its turn with the space, the 'presence' of which corresponded to the second being-food" (18.159). This critical life-support system enabled beings to breathe while conducting experiments in the complete vacuum of the demonstration chamber.

Quote from the 1950 text:

One of these connectors, which was called the 'Harhrinhrarh,' meaning 'sustainer-of-the-pulsation,' was something long, like a rubber tube. One end of it, by means of complicated appliances on the helmet itself, was hermetically attached to the corresponding place of the helmet for the breathing organs, while the other end, after we had already entered that strange Hrhaharhtzaha, was screwed to an apparatus there, which was connected in its turn with the space, the 'presence' of which corresponded to the second being-food. (18.159)

Location in Book: Single appearance: Chapter 18, page 159.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, with the meaning explicitly given as "sustainer-of-the-pulsation." The Harhrinhrarh represents one of several ingenious connectors created by Gornahoor Harharkh to enable beings to function in an absolute vacuum. Its connection to "second being-food" indicates its role in providing the cosmic substances normally obtained through breathing, demonstrating the sophisticated understanding of being-physiology required for such advanced scientific experimentation. The device exemplifies the intersection of cosmic law and practical engineering in the higher sciences of Saturn.

The Angel Hariton, later known as the Great Archangel Hariton, is the inventor of the revolutionary ship system used for intersystem and interplanetary communication throughout the Universe. His invention, officially known as "the system of Archangel Hariton," replaced all previous ship systems and remains "now in use everywhere at the present day" (5.70). The system consists of a single cylinder shaped like an ordinary barrel, with specially arranged materials on its inner side that cause cosmic substances to expand and create perpetual motion through atmospheric interaction. As Beelzebub notes, "that system of the Great Angel, now Archangel, Hariton is now in use everywhere at the present day" and "the ship on which we are now flying also belongs to this system" (5.70).

Quotes from the 1950 text:

And the ships of this system of Saint Venoma had already existed for twenty-three years when it was first rumored that the Angel Hariton had invented a new type of ship for intersystem and interplanetary communication. (4.69)

And indeed, soon after this rumor, practical experiments open to all, again under the superintendence of the Great Archangel Adossia, were made with this new and later very famous invention.

This new system was unanimously acknowledged to be the best, and very soon it was adopted for general Universal service and thereafter gradually all previous systems were entirely superseded.

That system of the Great Angel, now Archangel, Hariton is now in use everywhere at the present day. (5.70)

The whole of this great invention consists of only a single 'cylinder' shaped like an ordinary barrel.

The secret of this cylinder lies in the disposition of the materials of which its inner side is made.

These materials are arranged in a certain order and isolated from each other by means of 'Amber.' They have such a property that if any cosmic gaseous substance whatever enters the space which they enclose, whether it be 'atmosphere,' 'air,' 'ether,' or any other 'totality' of homogeneous cosmic elements, it immediately expands, owing to the mentioned disposition of materials within the cylinder. (5.70)

Location in Book: First appearance: Chapter 5, page 70. Extended treatment in Chapter 5 ("The System of Archangel Hariton"), pages 70-72, and Chapter 6 ("Perpetual Motion"), pages 74-75.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Hariton's promotion from Angel to Archangel reflects the cosmic significance of his invention, which achieved true perpetual motion by using cosmic substances themselves as fuel. The system represents a pinnacle of cosmic engineering, being both simpler and more effective than all previous methods, embodying the principle that the most profound solutions are often the most elegant. Beelzebub specifically notes that this cylinder fulfills earthly beings' dreams of perpetual motion, working "perpetually without needing the expenditure of any outside materials" (6.74).

A three-brained learned being of the town Chiklaral during the period of the Tikliamish civilization, "whose essence later became crystallized into what is called an 'Eternal-Hasnamussian-individual'" (24.325). Harnahoom is historically significant as the originator of the maleficent fiction that "any old metal you like, abundant on the surface of that planet, could easily be turned into the rare metal 'gold' and all it was necessary to know for this was just one very small 'secret'" (24.325). This false teaching became "widely spread there, and having become crystallized in the presences of the beings of that time, and being transmitted by inheritance from generation to generation, began to pass to the beings of subsequent generations as a gradually formed definite maleficent fantastic science there, under the name of 'alchemy'" (24.325).

Quote from the 1950 text:

Clearly to represent and to substantiate in yourself the understanding just why such a peculiar craze arose in the individuality of that Persian king and became proper only to him, you must know that at the period of the Tikliamish civilization, in the town called 'Chiklaral' a three-brained learned being by name Harnahoom - whose essence later became crystallized into what is called an 'Eternal-Hasnamussian-individual' - invented that any old metal you like, abundant on the surface of that planet, could easily be turned into the rare metal 'gold' and all it was necessary to know for this was just one very small 'secret.'

This maleficent fiction of his became widely spread there, and having become crystallized in the presences of the beings of that time, and being transmitted by inheritance from generation to generation, began to pass to the beings of subsequent generations as a gradually formed definite maleficent fantastic science there, under the name of 'alchemy,' under the name, that is, of that great science which had indeed existed there during those epochs long past, when in the presences of their ancestors the consequences of the properties of the organ Kundabuffer had not yet been quite crystallized, and which branch of genuine knowledge might be necessary and indeed useful for the three-brained beings there even of contemporary times. (24.325)

Location in Book: First appearance: Chapter 24, page 325. Referenced again on page 326.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Harnahoom represents a crucial figure in Beelzebub's explanation of how genuine ancient knowledge became corrupted into false teachings. The text explicitly contrasts the fraudulent "alchemy" that arose from Harnahoom's fiction with the authentic great science that had existed in earlier epochs before the crystallization of Kundabuffer's consequences. His transformation into an "Eternal-Hasnamussian-individual" marks him as a being whose maleficent influence became permanently crystallized, representing the archetype of learned individuals who corrupt genuine knowledge for personal gain.

"The all-famous-universal-hermit" of the planet Kirmankshana, after whom a particular posture is named: "the 'posture-of-the-all-famous-universal-hermit,' Harnatoolkpararana of the planet Kirmankshana" (47.1179). This posture is adopted by Hassein during a moment of profound realization near the end of the narrative, when he stands apart in contemplation while witnessing Beelzebub's transformation into a sacred Podkoolad. The posture appears to be universally recognized throughout the cosmos and associated with states of deep spiritual contemplation and withdrawal from ordinary activity.

Quote from the 1950 text:

During this afore-described scene, Hassein stood apart in the posture everywhere called the 'posture-of-the-all-famous-universal-hermit,' Harnatoolkpararana of the planet Kirmankshana.

And when a little bit later Beelzebub cast His eyes around and noticed His grandson in the said posture, He turned to him and said:

"What, my boy! Can it be that the same proceeds in your presence as in our old Ahoon's?" (47.1179)

Location in Book: Single appearance: Chapter 47, page 1179.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a being of great spiritual accomplishment from the planet Kirmankshana whose characteristic posture became universally recognized and adopted by three-brained beings throughout the cosmos during moments of profound spiritual contemplation. The context indicates this is a posture of reverent withdrawal and deep inner processing, appropriate for witnessing sacred transformations or grappling with overwhelming spiritual realizations. Hassein adopts this posture while experiencing the profound impact of seeing his grandfather revealed as a sacred Podkoolad of the Great Megalocosmos.

The "fifth deflection of the sacred Heptaparaparshinokh" that was "disharmonized" by endlessness when establishing the Trogoautoegocratic system of cosmic maintenance (39.758). This alteration of the originally perfect sacred law created a fundamental asymmetry whereby "the initially given momentum for the fundamental completing process, having lost half the force of its vivifyingness, began in its further functioning to have only half of the manifestation of its action outside itself, and the other half for itself" (39.758). The disharmony manifests differently depending on external conditions: in the presence of many "extraneously-caused-vibrations," all functioning produces only external results; in absolute quiet, all results remain internal and only become evident through direct contact; under mixed conditions, results divide between external and internal manifestations (39.754-755).

Quotes from the 1950 text:

As regards the third stopinder, then changed in its 'subjective action' and which is fifth in the general successiveness and is called 'Harnel-Aoot,' its disharmony flowed by itself from the change of the two aforementioned Stopinders.

This disharmony in its subjective functioning, flowing from its asymmetry so to say in relation to the whole entire completing process of the sacred Heptaparaparshinokh, consists in the following:

If the completing process of this sacred law flows in conditions, where during its process there are many 'extraneously-caused-vibrations,' then all its functioning gives only external results. (39.754)

At this very place in the process of the first outer cycle of the fundamental sacred Heptaparaparshinokh, namely, after the formation of the Third-order-Suns or planets just here, owing to the changed fifth deflection of the sacred Heptaparaparshinokh, which as I have already said is now called Harnel-Aoot, the initially given momentum for the fundamental completing process, having lost half the force of its vivifyingness, began in its further functioning to have only half of the manifestation of its action outside itself, and the other half for itself, i.e., for its very own functioning. (39.758)

Location in Book: First appearance: Chapter 39, page 755. The term appears in the context of endlessness's modifications to the Sacred Heptaparaparshinokh during the creation of the Megalocosmos (pages 754-758).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Harnel-Aoot represents one of three fundamental alterations made to the Sacred Heptaparaparshinokh, along with the lengthened "mechano-coinciding-Mdnel-In" and the shortened "intentionally-actualized-Mdnel-In" (39.753-754). These changes transformed the previously independent cosmic law into a dependent system requiring external forces, establishing the basis for the Trogoautoegocratic maintenance of the universe. The disharmonization of Harnel-Aoot specifically enables the arising of "similarities-to-the-already-arisen" on planets - that is, organic life - by ensuring that cosmic processes retain half their energy for internal development rather than radiating all energy outward (39.758).

A second-grade cosmic law through which "a new arising from the previously arisen" occurs, governed by the Sacred Triamazikamno (39.751). The process is "actualized thus: the higher blends with the lower in order to actualize the middle" and the neutral middle "becomes either the 'reconciling' principle of a subsequent arising, or serves as the 'affirming' or 'denying' factor in a new blending" (39.751). This fundamental transformative process operates throughout all cosmic and organic manifestations, enabling the progressive evolution of substances through successive stages of refinement. In three-brained beings, Harnel-miatznel governs the transformation of being-foods into higher substances like Protoëry, Defteroëry, Tritoëry, Tetartoëry, and Piandjoëry through "various processes of Harnel-miatznel of local character" (39.787).

Quotes from the 1950 text:

And in regard to the second primordial fundamental cosmic law, and, namely, the Sacred-Triamazikamno, common-cosmic objective science also formulates with the words:

'A new arising from the previously arisen through the "Harnel-miatznel," the process of which is actualized thus: the higher blends with the lower in order to actualize the middle and thus becomes either higher for the preceding lower, or lower for the succeeding higher. (39.751)

These cosmic substances, beginning from the nose of beings, gradually evolve with the co-operation of various processes of Harnel-miatznel of local character, and are also transmuted this time in the what are called ‘lungs’ of beings into Protoëry, but into Protoëry called ‘Astralnomonian-Protoëry.’(39.788)

Location in Book: First appearance: Chapter 39, page 751. The term appears throughout Chapter 39 "The Holy Planet 'Purgatory'" (pages 751-788) in discussions of cosmic transformation and the evolution of being-foods.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Harnel-miatznel represents a fundamental principle underlying all cosmic transformations, making it one of the most important technical concepts in Gurdjieff's cosmology. The process demonstrates how the Sacred Triamazikamno operates in practice - not as a static relationship between three forces, but as a dynamic transformative mechanism where each result becomes a new starting point for further transformation. This creates the evolutionary ladder by which cosmic substances ascend from lower to higher states of organization and consciousness.

Independent individuals in whom "a certain 'something' arises, which participates in what is called the 'completed formation' of independent individualities" through the crystallization of "the entire 'spectrum' of certain what are called 'Naloo-osnian-impulses'" (28.405). This something arises from seven specific impulses:

1. "Every kind of depravity, conscious as well as unconscious
2. The feeling of self-satisfaction from leading others astray
3. The irresistible inclination to destroy the existence of other breathing creatures
4. The urge to become free from the necessity of actualizing the being-efforts demanded by Nature
5. The attempt by every kind of artificiality to conceal from others what in their opinion are one's physical defects
6. The calm self-contentment in the use of what is not personally deserved
7. The striving to be not what one is. " (28.406)

Four kinds of Hasnamuss-individuals can arise, with varying degrees of cosmic consequences.

Quotes from the 1950 text:

In general, those independent individuals are called and defined by the word Hasnamuss in whom, among what are called 'Individual-impulses,' a certain 'something' arises, which participates in what is called the 'completed formation' of independent individualities in the common presences of three-brained beings both of the highest possible coating as well as of those who consist only of the planetary body alone.

This 'something' in these separate cosmic individuals arises and blends in the process of the transformation of substances in them with the crystallizations resulting from the action of the entire 'spectrum' of certain what are called 'Naloo-osnian-impulses.' (28.405)

In the common presence of every kind of three-brained being, there can arise during the process of his planetary existence, four kinds of independent Hasnamuss-individuals. (28.406)

four kinds of independent Hasnamuss-individuals

The first kind of Hasnamuss-individual is a three-brained being who while acquiring in his common presence that something, still consists only of his planetary body and who, during the process of his sacred Rascooarno is subject to the corresponding consequences of the presence in him of the properties of this something and is thus destroyed forever such as he is.

The second kind of Hasnamuss-individual is that Kesdjan body of a three-brained being which is coated in his common presence with the participation of that same something and which, acquiring - as is proper to such a cosmic arising - the property of 'Toorinoorino,' that is, nondecomposition in any sphere of that planet on which he arose, has to exist, by being formed again and again in a certain way, such as he is, until this certain something will have been eliminated from him.

The third kind of Hasnamuss-individual is the highest being-body or soul, during the coating of which in the common presence of a three-brained being this something arises and participates; and he also acquires the property of Toorinoorino, but this time proper to this highest being-body; that is to say, this arising is no longer subject to decomposition not only in the spheres of that planet on which he had his arising, but also in all other spheres of the Great Universe.

The fourth kind of Hasnamuss-individual is similar to the third, but with this difference, that the Hasnamuss of the third kind has the possibility of at some time succeeding in becoming so to say 'cleansed' from this something, whereas for this fourth kind such a possibility is lost forever.

That is why this fourth kind of Hasnamuss is called an 'Eternal-Hasnamuss-individual.' (28.406-407)

Location in Book: First appearance: Chapter 19, page 203. The detailed explanation of Hasnamuss-individuals continues in Chapter 28, pages 405-408, describing the four types and their cosmic consequences.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Hasnamuss represents a key concept in Gurdjieff's cosmology - the crystallization of negative impulses that prevent normal spiritual development. The four types progress from those affecting only the planetary body to "Eternal-Hasnamuss-individuals" who acquire the property of Toorinoorino (non-decomposition) in their highest being-bodies, making purification impossible and creating permanent cosmic consequences. The concept demonstrates how individual degeneration affects not only the being in question but radiates outward to influence others when "the action of what is called 'intense-effort' ceases" (28.406).

Beelzebub's grandson, the son of his favorite son Tooloof, to whom the entire narrative of Beelzebub's Tales is addressed. Beelzebub first encountered Hassein after returning from exile and "appreciating his good heart, and also, owing to what is called 'family attraction,' he took an instant liking to him" (2.55). Recognizing that "the time happened to coincide with the time when the Reason of little Hassein needed to be developed," Beelzebub undertook his grandson's education personally (2.55). Hassein serves as the primary audience for Beelzebub's teachings about Earth's three-brained beings, demonstrating throughout the text a developing capacity for impartial mentation and genuine empathy for the fate of terrestrial beings.

Quotes from the 1950 text:

This was Hassein, the son of Beelzebub's favorite son Tooloof.

After his return home from exile, Beelzebub had seen this grandson of his, Hassein, for the first time, and, appreciating his good heart, and also, owing to what is called "family attraction," he took an instant liking to him.

And as the time happened to coincide with the time when the Reason of little Hassein needed to be developed, Beelzebub, having a great deal of free time there, himself undertook the education of his grandson, and from that time on took Hassein everywhere about with him. (2.55)

Now I see that during the last dianosk you indeed actively pondered a great deal, or, as certain of your contemporary favorites would express themselves, 'during this time you did not inwardly sleep.'... Your weeping gives me the assurance also that in your future responsible existence there will also be in your common presence those being-data which are the foundation of the essence of every bearer of Divine Reason. (46.1163-1164)

Location in Book: First appearance: Chapter 2, page 55. Hassein appears throughout the entire narrative as Beelzebub's primary audience, with significant character development shown particularly in Chapter 46 (pages 1162-1164) and Chapter 47 (pages 1180-1181).

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Hassein represents the ideal student in Gurdjieff's pedagogical framework - one who develops genuine empathy and the capacity for impartial mentation through exposure to objective knowledge. His emotional response to learning about Earth beings' fate (weeping in Chapter 46) demonstrates the development of what Beelzebub calls "those being-data which are the foundation of the essence of every bearer of Divine Reason" (46.1164).

Peculiar psychic strivings found among the three-brained beings of planet Earth, "the totality of the process of which common-cosmic strivings they themselves had named 'Religion'" (19.181). These are described as "the totality of the functioning and the effect of which, in the common presences of the beings, they themselves call 'religiousness'" (38.694). An "archmaleficent factor for the gradual automatic 'dwindling' of their psyche" that arose from the crystallized consequences of the organ Kundabuffer being transmitted from generation to generation (38.694).

Quotes from the 1950 text:

And that in the general psyche of the beings belonging to all those three independent groups, certain peculiar 'Havatvernoni' had been formed, that is certain psychic strivings, the totality of the process of which common-cosmic strivings they themselves had named 'Religion.' (19.181)

Now I shall explain to you also a little about that 'obstruction' which served as one of the chief causes for the gradual dilution of the psyche of these unfortunate favorites of yours, and, namely, concerning their peculiar 'Havatvernoni' which they always have, the totality of the functioning and the effect of which, in the common presences of the beings, they themselves call 'religiousness.'

Such an, in the objective sense, indeed, 'archmaleficent' factor for the gradual automatic 'dwindling' of their psyche arose there, on this ill-starred planet, also since various consequences of the properties of always the same for them accursed organ Kundabuffer began to be crystallized in them, and changing its outer form, began to be transmitted from generation to generation. (38.694)

Location in Book: First appearance: Chapter 19, page 181. The term appears frequently throughout the text, particularly in Chapter 38 "Religion" (pages 695-699) and in contexts describing the various religious practices of terrestrial beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It serves as a technical term distinguishing between genuine religious impulses and the distorted religious formations that arise among Earth's three-brained beings. The text emphasizes that while "all these many, varied Havatvernoni or religions of theirs have decidedly nothing in common with each other," they are all "built up exclusively on that, in the objective sense, 'maleficent idea,' which they themselves called 'Good and Evil'" (38.695).

The brotherhood founded by the Very Saintly Ashiata Shiemash in the city of Djoolfapal, whose name signified "Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience" (27.368). This brotherhood was established by Ashiata Shiemash in association with initiated brethren from the former brotherhood Tchaftantouri, founded earlier by two genuine terrestrial initiates, Poundolero and Sensimiriniko. The statutes drawn up for Heechtvori required that any brother could become an "All-the-rights-possessing brother" only when he could demonstrate the "ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche" and "to be able to know how to convince to perfection a hundred other beings and to prove to them that the impulse of being-objective-conscience exists in man" (27.369).

Quote from the 1950 text:

While enlightening the brethren of the said brotherhood in the mentioned way and discussing his suppositions and intentions with them, the Very Saintly Ashiata Shiemash occupied himself at the same time in drawing up what are called the 'rules,' or, as it is also said there, 'statutes,' for this brotherhood, which he, in association with these brethren he initiated of the former brotherhood Tchaftantouri, founded in the town Djoolfapal and which later was called the brotherhood 'Heechtvori,' which signified 'Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience.' (27.368)

Location in Book: First appearance: Chapter 27, page 368. The concept and activities of the brotherhood are detailed extensively throughout Chapter 27, pages 368-374, as the central organizational structure through which Ashiata Shiemash propagated the teaching of objective conscience.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, constructed to encapsulate the central requirement for spiritual development - the acquisition of conscience within oneself. The brotherhood represented a systematic approach to awakening objective conscience, with clearly defined stages of development from novice to "All-the-rights-possessing brother" to "priest" to "first-degree initiate" or "Great Initiate." The name emphasizes that true spiritual standing (being called a "Son of God") depends not on external religious observance but on the actual inner acquisition and manifestation of objective conscience. This reflects Gurdjieff's teaching that genuine spiritual development requires the transformation of being rather than mere intellectual understanding or ritual observance.

One of the two sacred substances (along with Abrustdonis) essential for the formation and perfection of the higher being-bodies - the body Kesdjan and the body of the Soul - in three-brained beings. "These sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected" (46.1106). Helkdonis is ordinarily transubstantiated in beings through conscious labor and intentional suffering, and its formation is directly connected to the process called "Zernofookalnian-friction" which occurs during the crystallization of data for consciousness.

Quote from the 1950 text:

...during such processes of the crystallization of the data for consciousness in the presences of three-brained beings does there proceed what is called 'Zernofookalnian-friction' thanks to which the sacred substances Abrustdonis and Helkdonis are chiefly formed in them for the coating and perfecting of their higher parts. (46.1168)

Location in Book: First appearance: Chapter 46, page 1106. The concept recurs in Chapter 46, page 1168, in contexts explaining the formation of higher being-bodies and the role of conscious inner work in crystallizing sacred substances.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Helkdonis exists "in general in the Universe chiefly blended with the sacred substance Abrustdonis" and with the sacred Askokin (46.1106). The substance is cosmically significant as part of the inner sacred alchemy connected to the fundamental cosmic laws. Its formation requires the specific inner friction (Zernofookalnian-friction) that arises only during genuine processes of consciousness crystallization, making it dependent on the quality of being-work rather than mechanical activity. This connects Helkdonis to the central theme of conscious labor and intentional suffering as the necessary conditions for higher being-body development.

The Great Arch Cherub who serves as "All-Quarters-Maintainer" and Governor of the holy planet Purgatory. Helkgematios is described as "that same Great Helkgematios who after the creation of the World first merited the Sacred Anklad, that is, first acquired that degree of Reason which alone it is in general possible for an independent Individual, whatever his nature, to attain, and which is third in degree after the Absolute Reason of our endlessness" (39.800). The planet Purgatory was specially created as the best planet in the Megalocosmos for higher being-bodies who had achieved Objective Reason but could not unite with the Most Holy Protocosmos due to impurities in their presences, and "its chief organization and government was undertaken at His own wish by Our All-Quarters-Maintainer, the Great Arch Cherub Helkgematios" (39.800).

Quote from the 1950 text:

So then, from that time on, this holy planet arose with the name of Purgatory, and its chief organization and government was undertaken at His own wish by Our All-Quarters-Maintainer, the Great Arch Cherub Helkgematios, that same Great Helkgematios who after the creation of the World first merited the Sacred Anklad, that is, first acquired that degree of Reason which alone it is in general possible for an independent Individual, whatever his nature, to attain, and which is third in degree after the Absolute Reason of our endlessness. (39.800)

Location in Book: First appearance: Chapter 38, page 704. Also appears in Chapter 39, page 800, and Chapter 44, page 1124-1125, where his role in facilitating communication about Earth beings to the higher being-bodies on Purgatory is described.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Helkgematios represents the highest achieved individual cosmic consciousness, having attained the Sacred Anklad - the third degree of Reason after endlessness himself. As All-Quarters-Maintainer, he governs all spatial directions and maintains cosmic order on Purgatory. His interest in Beelzebub's observations of Earth beings, which he ordered to be broadcast through the planetary communication system for the education and entertainment of the righteous souls dwelling on Purgatory, demonstrates his concern for cosmic understanding across all scales of existence. The title "All-Quarters-Maintainer" suggests governance over the four cardinal directions or dimensions of space.

The original name for the Asiatic beings engaged in "marine occupations, namely, in fishing and in gathering sponges, coral, and seaweed," who emigrated from the continent Ashhark and settled "either on the western shores of their own continent Ashhark, on the southeastern shores of the continent Europe, or on the islands of the straits which still divide the continents Asia and Europe" (29.417). The word "Hellenaki" meant "fishermen" and these beings were later called "Greeks." According to Beelzebub, these former fishermen became one of the chief causes why "the Reasons of the contemporary favorites of yours have become mechanical," through their invention of "fantastic sciences" that originated from a peculiar game called "pouring-from-the-empty-into-the-void" played during periods when storms prevented them from their marine work (29.417-418).

Quote from the 1950 text:

Those Asiatic beings who were engaged in 'marine occupations,' namely, in fishing and in gathering sponges, coral, and seaweed, emigrated with their families for the convenience of their profession and settled either on the western shores of their own continent Ashhark, on the southeastern shores of the continent Europe, or on the islands of the straits which still divide the continents Asia and Europe.

The beings of those newly formed groups of three-brained terrestrial beings were then called 'Hellenaki,' a word that meant 'fishermen.'

The number of the beings, of that group also, gradually increased owing to the same causes already mentioned respecting the group of shepherds.

The name of the beings of this second group changed many times and finally they came to be called 'Greeks.' (29.417)

Location in Book: First appearance: Chapter 29, page 417. The concept recurs throughout Chapter 29 in Beelzebub's extensive critique of Greco-Roman civilization and its lasting harmful effects on human reason and morality.

Etymology / Notes: The term appears to be constructed from "Hellen" (relating to the Greeks) combined with the suffix "-aki" which may indicate occupation or tribal designation. Beelzebub's account traces the degeneration of human reason to these ancient fishermen who, during periods of enforced idleness due to storms, invented a destructive game of formulating absurd questions and plausible-sounding answers. This game evolved into what became known as Greek "science" and philosophy, which Beelzebub characterizes as "fantastic sciences" that contributed to making contemporary human reason "a-real-mill-for-nonsense" (29.417). The Hellenaki, along with the Latinaki (shepherds who became Romans), represent the historical origin of the two primary maleficent influences on human civilization: the Greek passion for inventing fantastic sciences and the Roman passion for depravity.

The planetary substance which terrestrial three-brained beings call "water," but which Beelzebub describes as "the blood of the planet, which is present in the common presence of every planet and which serves the actualizing of the process of the most Great common-cosmic Trogoautoegocrat" (21.230). This substance is the medium in which one-brained pearl-bearing beings breed within the "Saliakooriap" of planet Earth. The term reveals the true cosmic function of what humans simply call water - it serves as the planetary circulation system supporting the Great common-cosmic exchange of substances.

Quote from the 1950 text:

The said pearl is formed in one-brained beings which breed in the 'Saliakooriap' of your planet Earth, that is to say, in that part of it which is called 'Hentralispana,' or, as your favorites might express it, the blood of the planet, which is present in the common presence of every planet and which serves the actualizing of the process of the most Great common-cosmic Trogoautoegocrat; and there on your planet this part is called 'water.' (21.230)

Location in Book: Single appearance: Chapter 21, page 230.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The designation emphasizes the cosmic function of planetary water as a circulatory system analogous to blood in living beings. This reveals the living nature of planets within Gurdjieff's cosmological framework, where celestial bodies participate as conscious entities in universal processes rather than as merely mechanical objects.

One of the two fundamental primordial sacred cosmic laws that maintain the entire Megalocosmos, formulated as "The-line-of-the-flow-of-forces-constantly-deflecting-according-to-law-and-uniting-again-at-its-ends" (39.750). This sacred law "has seven deflections or, as it is still otherwise said, seven 'centers of gravity'" and "the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder-of-the-sacred-Heptaparaparshinokh'" (39.750). The law "passing through everything newly arising and everything existing, always makes its completing processes with its seven Stopinders" (39.751).

Quotes from the 1950 text:

The first of these fundamental primordial cosmic sacred laws, namely, the law of Heptaparaparshinokh, present-day objective cosmic science, by the way, formulates in the following words:

'The-line-of-the-flow-of-forces-constantly-deflecting-according-to-law-and-uniting-again-at-its-ends.'

This sacred primordial cosmic law has seven deflections or, as it is still otherwise said, seven 'centers of gravity' and the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder-of-the-sacred-Heptaparaparshinokh.'

This law, passing through everything newly arising and everything existing, always makes its completing processes with its seven Stopinders. (39.750-751)

Try very hard to understand everything that will relate to both these fundamental cosmic sacred laws, since knowledge of these sacred laws, particularly knowledge relating to the particularities of the sacred Heptaparaparshinokh, will help you in the future to understand very easily and very well all the second grade and third-grade laws of World creation and World-existence. (39.755)

Location in Book: First appearance: Chapter 9, page 84. The law is extensively elaborated in Chapter 39, pages 750-755, and recurs throughout the text in discussions of cosmic processes, being-food transformations, and the functioning of three-brained beings.

Etymology / Notes: The term derives from the Greek "hepta" (seven) combined with what appears to be Gurdjieff's coinage "paraparshinokh." "Heptaparaparshinokh proceeds harmoniously in all relatively independent concentrations only when its completing process flows in strict conformity to the demands of the Holy law Triamazikamno. (17.142)" The law governs the transformation of Unity to Multiplicity and the completion of the whole (17.142). our common father endlessness altered three Stopinders of this law to create the current Trogoautoegocrat system that maintains the Megalocosmos through reciprocal exchange: lengthening the "mechano-coinciding-Mdnel-In" between the third and fourth deflections (39.754), shortening the "intentionally-actualized-Mdnel-In" between the last deflection and the beginning of a new cycle (39.754), and disharmonizing the "Harnel-Aoot" which affects the law's external and internal results depending on environmental conditions (39.754-755).

A famous figure from Central Asian popular belief who lived in a holy cave and was taken up "alive" into Heaven so unexpectedly that he had no time to extinguish the fire which lit his cave, leaving behind an "undying fire." According to the Bokharian dervish's account, various "pilgrims" and "devotees" from all over Turkestan used to throng to this "holy cave" as a sacred place. The popular belief about Herailaz supports the existence of an eternal flame that continued to burn after his ascension, demonstrating both the miraculous nature of his departure and the enduring sacred character of the location. This figure represents the type of holy being whose spiritual attainment was so complete that even his physical departure from Earth occurred in an extraordinary manner, leaving behind tangible evidence of his sanctity.

Quote from the 1950 text:

The popular belief about this holy place was that once there had lived in this cave, as it were, the famous "Herailaz," who later was taken up "alive" into Heaven.

It was further said in this popular belief that he was taken alive into Heaven so unexpectedly that he even had no time to extinguish the fire which lit his cave.

This last belief was supported by the fact that in that cave there was indeed an "undying fire." (41.909)

Location in Book: Single appearance: Chapter 41, page 909.

Etymology / Notes: The name appears to be drawn from Central Asian or Persian religious tradition, though no specific linguistic derivation is provided. The story of Herailaz being taken "alive" into Heaven echoes biblical and Islamic traditions of prophets like Enoch or Elijah who were translated without experiencing death. The "undying fire" serves as both a miraculous sign of his sanctity and a practical source of natural gas for the underground kingdom, demonstrating how sacred phenomena can have both spiritual significance and practical utility. The widespread pilgrimage to his cave indicates his importance in regional religious consciousness.

A famous angel, now Archangel, who invented the system of Egolionopties specially for the holy planet Purgatory. These Egolionopties are vehicles that "freely move in all directions in the atmosphere of the holy planet, at any desired speed, even at that speed in which the second degree suns of our Universe fall" (39.747). Herkission represents the type of high cosmic being whose inventiveness serves the specific needs of sacred cosmic centers, creating transportation systems that enable beings to move through Purgatory's atmosphere at extraordinary speeds, including the velocity of falling second-degree suns. This demonstrates both the advanced nature of cosmic technology and the specialized requirements of existence on holy planets.

Quote from the 1950 text:

These Egolionopties freely move in all directions in the atmosphere of the holy planet, at any desired speed, even at that speed in which the second degree suns of our Universe fall.

The system of this kind of 'Egolionopty' was, it seems, invented specially for this holy planet by the famous angel, now already Archangel Herkission. (39.747)

Location in Book: Single appearance: Chapter 39, page 747.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The progression from "angel" to "Archangel" indicates Herkission's advancement in cosmic hierarchy, suggesting that inventive service to sacred cosmic purposes leads to spiritual elevation. The mention that the system was invented "it seems" suggests either Beelzebub's uncertainty about the exact details or the humble acknowledgment of Herkission's achievement. This figure exemplifies the principle that technological innovation in the cosmic scale serves sacred rather than merely practical purposes.

A term that means "genealogical tree" according to Beelzebub, referring to Hassein's lineage or ancestry. The term is used when Beelzebub explains that great events or "turmoils" recently occurred on the holy planet Purgatory due to the terrestrial beings' maleficent idea of "Good and Evil," and that certain members of Hassein's Hernasdjensa were the involuntary cause of these events arising. This connection between Hassein's ancestral line and cosmic events on Purgatory suggests the far-reaching consequences of terrestrial beings' psychological aberrations, demonstrating how the actions and ideas of beings on Earth can have effects that extend even to the holy planet where higher being-bodies dwell.

Quote from the 1950 text:

I then also told you that, on account of this maleficent idea existing among the terrestrial three-brained beings, great events or, as I would express it in the words of your favorites, 'turmoils' recently occurred on the holy planet Purgatory, and the involuntary cause of their arising were certain members of your 'Hernasdjensa' or, according to the expression of your favorites, your 'genealogical tree.' (44.1119)

Location in Book: Single appearance: Chapter 44, page 1119.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The suffix "-djensa" may be related to other Gurdjieffian terms, but no clear linguistic pattern is established. The term demonstrates how individual and familial lineages can have cosmic significance, connecting terrestrial ancestry with higher cosmic events, suggesting that the consequences of human psychological development (or lack thereof) extend beyond the planetary sphere to affect even sacred cosmic centers like Purgatory.

Gurdjieff's term for Time itself, described as the "merciless" but "always, and in everything, just Heropass" (16.132). Heropass represents the fundamental cosmic force of temporal flow that affects all beings and phenomena throughout the Universe. Unlike other cosmic phenomena, Time "has no source from which its arising should depend, but like 'Divine-Love' flows always...independently by itself, and blends proportionately with all the phenomena present in the given place" (16.124). Heropass is called the "Ideally-Unique-Subjective-Phenomenon" because it alone has no objective source, yet it operates according to lawful commands that compelled endlessness to create the entire Megalocosmos. The gradual diminishing of the Sun Absolute due to Heropass's action threatened the complete destruction of the Creator's dwelling place, necessitating the creation of the Universe as a system of "Reciprocal-feeding" to counteract this "maleficent effect" (17.136-7). The Universal Hymn proclaims endlessness as the "Unique VANQUISHER Of The Merciless Heropass" (47.1174), indicating that through the Trogoautoegocrat system, the destructive aspect of Time has been vanquished while its lawful operation continues.

Quotes from the 1950 text:

During this review our omnipotent creator for the first time made it clear that the cause of this gradual diminishing of the volume of the Sun Absolute was merely the Heropass, that is, the flow of Time itself.

Thereupon our endlessness became thoughtful, for in his Divine deliberations he became clearly aware that if this Heropass should so continue to diminish the volume of the Sun Absolute, then sooner or later, it would ultimately bring about the complete destruction of this sole place of his Being. (39.749)

Thus, my boy, uniquely Time alone, or, as it is sometimes called, the 'Heropass,' has no source from which its arising should depend, but like 'Divine-Love' flows always, as I have already told you, independently by itself, and blends proportionately with all the phenomena present in the given place and in the given arisings of our Great Universe. (16.124)

You now understand, my boy, that even the Most Great Heropass of Time has also been compelled to actualize obvious absurdities in the presences of these unfortunate three-brained beings who arise and exist on this ill-fated planet Earth.

And thanks to all I have just explained to you, you can put yourself in the position and understand the although merciless, yet always, and in everything, just Heropass. (16.132)

Location in Book: First appearance: Chapter 16, page 124. Recurs throughout the text with major expositions in Chapter 39 (pages 749-750) and Chapter 47 (page 1174 in the Universal Hymn).

Etymology / Notes: The term appears to be Gurdjieff's original coinage, possibly combining "hero" (suggesting both greatness and tragic necessity) with "pass" (indicating passage or flow). Heropass embodies a fundamental paradox: it is simultaneously merciless and destructive yet lawful and just. The term represents Gurdjieff's sophisticated understanding of time as both an existential challenge requiring conscious work to overcome, and an impartial cosmic force operating according to divine law. The creation of the entire Universe serves as the ultimate response to Heropass's threat, transforming potential destruction into the foundation for conscious evolution through the sacred Anklad. This demonstrates that even the most fundamental cosmic forces can be "vanquished" not through elimination, but through conscious participation in higher cosmic purposes.

An ancient learned authority described as "the greatest authority on the laws of the inner organization of man, and also an authority on the science then called alchemy - not of course the alchemic science of which contemporary people have a notion and which they express by the same word" (42.1017). Hertoonano was famous all over the Earth and served as the representative of all followers of Jesus Christ settled on the shores of the Red Sea at the Kelnuanian Council. His dispute with the Greek philosopher Veggendiadi led to the institution of Christian fasting customs, based on his research into the harmful substance Eknokh found in certain foods. His knowledge established the scientific basis for religious fasting practices, determining "those times of the year when the substance Eknokh had more harmful effects on people" (42.1022) and creating customs to guard against this substance that was particularly harmful to health and psyche.

Quotes from the 1950 text:

The philosopher Veggendiadi was famous for his learning only in his own country, but Hertoonano was famous all over the Earth. He was considered the greatest authority on the laws of the inner organization of man, and also an authority on the science then called alchemy - not of course the alchemic science of which contemporary people have a notion and which they express by the same word. (42.1017)

It was further said in that manuscript that the day's result was a unanimous decision on the part of the members of the Kelnuanian council to fix, with the help of the great Hertoonano, those times of the year when the substance Eknokh had more harmful effects on people, and to spread widely among the followers of Jesus Christ the custom of fasting at these times of the year - that is, of abstaining at certain times of the year from products containing the, for them, harmful substance Eknokh. (42.1022)

Location in Book: First appearance: Chapter 42, page 1017. Recurs throughout pages 1017-1022 in the context of the Kelnuanian Council and the establishment of Christian fasting customs.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Hertoonano represents genuine ancient wisdom concerning human physiology and cosmic laws, contrasted with contemporary distortions of both alchemy and religious practice. His teachings demonstrate the connection between spiritual practices and scientific understanding of harmful substances in foods, particularly the substance Eknokh found in fish - knowledge that has been perverted by later religious practitioners who observe the external forms while violating the essential purpose of the customs he established.

A cosmic law governing the action of Salnichizinooarnian-momentum-vibrations (or "rays") upon the organs of perception of beings. According to this law, these vibrations "acquire the property of acting on the organs of perception of beings only after they have passed a limit defined by science in the following formula: 'the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock'" (18.169). The law explains why powerful cosmic processes, such as the clash of Okidanokh parts with a strength of great power, can manifest their results much further than their place of arising, yet require specific force thresholds to affect being-perception.

Quote from the 1950 text:

Furthermore, according to the law called "Heteratogetar," the "Salnichizinooarnian-momentum-vibrations" or "rays" acquire the property of acting on the organs of perception of beings only after they have passed a limit defined by science in the following formula: "the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock." (18.169)

Location in Book: Single appearance: Chapter 18, page 169.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The law is presented within Gornahoor Harharkh's scientific demonstrations of Okidanokh properties, illustrating how cosmic vibrations operate according to precise mathematical relationships between force, distance, and perceptual thresholds. This represents Gurdjieff's systematic approach to describing cosmic physics where even the most fundamental phenomena follow exact scientific laws.

The two higher sacred bodies that can be formed and perfected within three-brained beings: the body Kesdjan (second-being-body) and the body of the Soul (third-being-body or higher-being-body proper). These bodies are formed from the sacred substances Abrustdonis and Helkdonis, which are crystallized through conscious labor and intentional suffering. The higher-being-bodies constitute the parts of a three-brained being that can survive the death of the planetary body, with the Kesdjan body serving as an intermediary vessel for the Soul's development toward Objective Reason. According to cosmic law, "these sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected" (43.1106).

Quotes from the 1950 text:

These sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected... (43.1106)

...all the possibilities for coating the 'higher-being-bodies'... are in their common presences... and at the same time... it is almost impossible for them to carry the higher sacred parts... up to the required degree of perfecting. (37.673)

The 'higher-being-bodies' who have already merited to dwell on this holy planet [Purgatory] suffer, maybe, as much as anybody in the whole of our Great Universe. (39.745)

Location in Book: First appearance: Chapter 37, page 673. Extensively discussed in Chapters 38-39 regarding formation, perfection, and destiny after death, particularly in relation to Purgatory.

Etymology / Notes: The term refers specifically to the two higher bodies - Kesdjan and Soul - that constitute the sacred parts of three-brained beings capable of surviving physical death. The formation process requires the transubstantiation of higher cosmic substances through being-Partkdolg-duty. Imperfectly developed higher-being-bodies may become subject to the process of Okipkhalevnian (reincarnation) until they achieve the required degree of Reason for independent existence.

A being-impulse described by Beelzebub as equivalent to what terrestrial three-brained beings call "pity." The term appears when Beelzebub describes his emotional state upon witnessing the suffering of the Bokharian dervish Hadji-Asvatz-Troov, who was awaiting confirmation of his scientific theories. Beelzebub experienced "being-Hikhdjnapar" specifically because the terrestrial being "was suffering through me" - meaning Beelzebub's inability to reveal his true nature was causing distress to the dervish (41.901). This represents a refined form of compassion arising from the recognition that one's own limitations or restrictions are contributing to another's suffering, demonstrating the quality of empathy that develops in beings with objective consciousness.

Quote from the 1950 text:

This time there was mixed in this state, so unusual for me, my 'being-Hikhdjnapar,' or, as your favorites say there, 'pity,' for that terrestrial three-brained being, chiefly because he was suffering through me.

And this was because I was then clearly aware that if I spoke a few words to him, not only would he be calmed, but thanks to them, he would even understand that the fact that no boil was formed on my left leg proved the truth and precision of his adored science still more. (41.901)

Location in Book: Single appearance: Chapter 41, page 901.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Being-Hikhdjnapar represents a sophisticated form of compassion that arises when one recognizes that one's own position or limitations are contributing to another's suffering. This differs from ordinary pity by involving a clear understanding of the causal relationship between one's actions (or inability to act) and another's distress. The context shows how even highly developed beings like Beelzebub can experience this refined emotional response when cosmic laws or obligations prevent them from alleviating suffering they could otherwise address.

A term referring to a specific period in the existence of a three-brained being, during which certain divine obligations are fulfilled on their behalf. The term appears when Gornahoor Rakhoorkh addresses Beelzebub, acknowledging that although Beelzebub was only his "Kesdjanian father" (rather than his actual producer), "during my 'Hirr-Hirr' you assuredly fulfilled with the feeling of full and thorough cognizance the divine obligations taken upon yourself in respect of me" (45.1154). As a result of these fulfilled obligations, equivalent data crystallized in Gornahoor Rakhoorkh's presence that should normally exist only toward one's actual producer, creating a lasting bond of gratitude and well-wishing between the beings involved.

Quote from the 1950 text:

Although you are only my "Kesdjanian father," yet, in view of the fact that during my "Hirr-Hirr" you assuredly fulfilled with the feeling of full and thorough cognizance the divine obligations taken upon yourself in respect of me, there have been crystallized in my common presence in respect of you data equivalent to those which should be in the common presence of each three-brained being in respect of his own producer, and it is, without doubt, just because of this that I very often remember you and each time in my thoughts I wish for you such ensuing circumstances at all times as can lead in general to, in the objective sense, a good and happy future. (45.1154)

Location in Book: Single appearance: Chapter 45, page 1154.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests "Hirr-Hirr" refers to a critical developmental period in a being's existence when proper guidance and fulfilled obligations from responsible beings can create lasting psychological and spiritual formations. This demonstrates the cosmic importance of mentorship and conscious responsibility toward developing beings, showing how proper care during formative periods can establish bonds equivalent to those between biological parent and offspring.

A term referring to contemporary people, used by Gurdjieff in the prologue "The Arousing of Thought" to describe the language and expressions of modern individuals. The author employs this designation when describing the intense internal experience he underwent after witnessing a transaction between a Russian merchant and a book salesman, during which he felt "as if all kinds of, as contemporary 'Hivintzes' say, 'competitive races' began to proceed in me between all the various-sourced associations and experiences usually occurring in me" (1.37-38). The term appears in the context of Gurdjieff's description of his own psychological state and the peculiar sensations that led to a profound inner transformation, ultimately connecting to his reference to initiation into the Brotherhood of the "Originators of making butter from air."

Quote from the 1950 text:

As for me, unfortunately doomed, while still living, to experience the delights of "Hell," as soon as I had cognized all this, something very strange, that I have never experienced before or since, immediately began, and for a rather long time continued to proceed in me; it was as if all kinds of, as contemporary "Hivintzes" say, "competitive races" began to proceed in me between all the various-sourced associations and experiences usually occurring in me. (1.37-38)

Location in Book: Single appearance: Chapter 1 ("The Arousing of Thought"), pages 37-38.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Hivintzes" serves as a somewhat ironic or distanced designation for contemporary people, suggesting Gurdjieff's perspective as an outside observer of modern human behavior and speech patterns. The usage implies a certain critical distance from contemporary expressions and mentality, fitting with the author's overall stance toward modern civilization throughout the work. The term appears in the context of describing internal psychological processes through the metaphorical language that contemporary people would use to describe competition or racing.

Specialized parts of the brains of three-brained beings which objective science recognizes, and which terrestrial learned physicians call "nerve-brain-ganglia." These structures are formed of Nirioonossian-crystallized-vibrations, which arise in every being as a result of perceptions through their organ of hearing. When acted upon by similar but not yet crystallized vibrations - such as those produced by vocal cords or sound-producing instruments - the Hlodistomaticules evoke the process called Vibroechonitanko, or "remorse," in the corresponding brain region. According to the foresight of Great Nature, these serve as "real factors for assisting the arising of the processes of association at those moments, when either the promptings arisen within are absent or the shocks coming from without do not reach their brains" (30.489).

Quote from the 1950 text:

You must know that those parts of the brains of beings which objective science calls 'Hlodistomaticules,' and certain of which on your planet the terrestrial 'learned physicians' call 'nerve-brain-ganglia,' are formed of what are called 'Nirioonossian-crystallized-vibrations,' which in general arise in the completed formation of every being as a result of the process of all kinds of perceptions of their organ of hearing; and later on, these Hlodistomaticules, functioning from the reaction upon them of similar but not yet crystallized vibrations, evoke in the corresponding region which is subject to the given brain, the said Vibroechonitanko, or, as it is sometimes called 'remorse.' (30.488)

Location in Book: First appearance: Chapter 30, page 488. Also referenced on pages 489-491 in the context of the functioning of the perceptive organ of hearing.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Hlodistomaticules represent a crucial link between cosmic vibrations and being-consciousness, demonstrating how auditory impressions become crystallized into permanent brain structures that can later be reactivated. This mechanism explains how learned Babylonian musicians could deliberately evoke specific associations and states in listeners by designing melodies to stimulate different brains in succession, rather than following the usual automatic order of association.

An alternative designation for "being-Autokolizikners," which serves as the third or reconciling force in the Sacred Triamazikamno for the formation of the Reason-of-understanding in three-brained beings. The term signifies "the results of the persevering actualizing of the striving towards the manifestation of one's own individuality" (46.1167). These formations arise exclusively from the actualization of being-Partkdolg-duty - the conscious labors and intentional sufferings that our uni-being common father designed as the means for self-perfection. Only through this factor can newly perceived impressions crystallize properly in beings, producing "Zernofookalnian-friction" which forms the sacred substances Abrustdonis and Helkdonis necessary for coating and perfecting the higher being-parts.

Quote from the 1950 text:

And for the Reason-of-understanding these factors are as follows: the first, that is the 'sacred-affirming,' is the newly perceived impressions of any localization which has at the given moment what is called 'the-center-of-gravity-functioning'; the second or 'sacred-denying' is the corresponding data present in another of his localizations; and the third factor is what is called the 'being-Autokolizikners,' or as they otherwise call it 'Hoodazbabognari,' the sense of which name signifies, 'the results of the persevering actualizing of the striving towards the manifestation of one's own individuality.' (46.1167)

Location in Book: Single appearance: Chapter 46, page 1167.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This alternative name for being-Autokolizikners emphasizes the connection between genuine understanding and individual effort toward self-manifestation. The concept demonstrates why true understanding cannot be gained through passive reception of information but requires the active participation of one's own conscious work. Without this third factor derived from being-Partkdolg-duty, impressions settle randomly in the being-localizations and remain merely as temporary information rather than becoming permanent understanding integrated with the being's essence.

A cosmic unit of measurement established by objective science representing the total number of separate tonalities of color that exist in the universe. One Hooltanpanas equals "five million, seven hundred and sixty-four thousand eight hundred and one tonalities" (30.469). This represents the complete number of separate interblendings of "gravity-center-vibrations-from-the-common-integral-vibration" - the various color tonalities produced when the white ray undergoes its natural cosmic transformations. Only one of these tonalities remains accessible exclusively to the perception of our all-maintaining endlessness, while the remaining tonalities can be perceived by three-brained beings depending on their level of being-development.

Quote from the 1950 text:

Objective science has already accurately established that the number of separate interblendings of 'gravity-center-vibrations-from-the-common-integral-vibration,' namely' the 'tonalities-of-color,' is exactly equal to one 'Hooltanpanas,' that is to say, according to the calculations of the terrestrial three-brained beings, of five million, seven hundred and sixty-four thousand eight hundred and one tonalities. (30.469)

Location in Book: Single appearance: Chapter 30, page 469.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This cosmic measurement demonstrates the precise, quantitative approach of objective science in contrast to terrestrial science. The unit establishes the complete spectrum of color perception possible in the universe, showing how beings' perceptual capacity depends on their level of inner development - ordinary beings perceive only one-third of this total (excluding the divine tonality), while those with "Olooestesnokhnian sight" can distinguish two-thirds, and only beings perfected to the state of "Ishmesch" can perceive nearly all tonalities.

A terrestrial people referenced in an insulting remark made by one of Gurdjieff's childhood companions during a pigeon-snaring incident on a neighbor's roof. The term appears in the phrase "Shut your trap, you hopeless mongrel offshoot of the Hottentots!" (1.31), delivered by a saliva-spitting boy to another boy who had made a comment about pigeon anatomy. The reference occurs within Gurdjieff's narrative about formative childhood experiences that influenced his lifelong approach to investigation and understanding. The Hottentots were a historical people of southern Africa, and the term was used here as a casual ethnic slur typical of the period, illustrating the crude language and attitudes of the neighborhood children in Gurdjieff's youth.

Quote from the 1950 text:

Another boy, leaning just opposite me, from whose mouth, by the way, whenever he spoke saliva always splashed abundantly in all directions, snapped at this remark of the first boy and delivered himself, with a copious quantity of saliva, of the following words:

"Shut your trap, you hopeless mongrel offshoot of the Hottentots! What an abortion you are, just like your teacher! Suppose it is true that the greatest physical force of the pigeon is concentrated in that big toe, then all the more, what we've got to do is to see that just that toe will be caught in the noose." (1.31)

Location in Book: Single appearance: Chapter 1, page 31.

Etymology / Notes: The term "Hottentots" was a historical European designation for the Khoi people of southern Africa, considered derogatory and now obsolete. In this context, it functions as a casual ethnic slur used by a crude neighborhood boy to insult another child's intelligence or worth. The reference appears within Gurdjieff's recollection of a pivotal childhood incident that shaped his approach to questioning received wisdom and investigating matters for himself. The crude language and ethnic prejudice displayed by the saliva-spitting boy serves to characterize the rough social environment of Gurdjieff's youth, while also demonstrating how even offensive remarks can trigger important realizations about the nature of reasoning and investigation. This incident becomes one of the "vivifying sources" that nourished Gurdjieff's grandmother's injunction to investigate everything personally rather than accept conventional explanations.

A specific part or component present in every being that arises and is maintained through the participation of the Omnipresent substance Okidanokh. According to Gornahoor Rakhoorkh's scientific investigations, Okidanokh "takes part both in the arising of every planetary and surplanetary formation - among which of course there is also the 'Hraprkhabeekhrokhnian' part of every being - as well as in the maintenance of their existence" (45.1156). This term represents one of the specialized being-components that depends upon the cosmic Active Element for both its formation and ongoing existence, demonstrating the fundamental role of Okidanokh in the constitution and functioning of all three-brained beings.

Quote from the 1950 text:

As a result, from the very beginning of my subsequent experimental elucidations, I came to possess an immeasurable number of every kind of proof for the elucidation, both for myself and for others, of the fact that the Omnipresent substance Okidanokh is such a particle of the common presence of the atmosphere of our planet, and evidently of the presence of the atmosphere of other planets, as takes part both in the arising of every planetary and surplanetary formation - among which of course there is also the "Hraprkhabeekhrokhnian" part of every being - as well as in the maintenance of their existence. (45.1156)

Location in Book: Single appearance: Chapter 45, page 1156.

Etymology / Notes: The term appears to be one of Gurdjieff's most complex original linguistic constructions, with no apparent derivation from known linguistic roots. The elaborate consonant clustering in "Hraprkhabeekhrokhnian" suggests a highly technical, scientific designation for a specialized being-component. This term appears within Gornahoor Rakhoorkh's advanced scientific discourse about the universal role of Okidanokh in cosmic formations, indicating it represents a precise technical concept in the study of being-constitution. The context suggests the Hraprkhabeekhrokhnian part functions as one of the essential structural or functional components that all beings require for their existence, dependent upon the continuous participation of the Omnipresent Active Element. The term exemplifies Gurdjieff's method of creating authentic-sounding scientific nomenclature for cosmic processes beyond contemporary terrestrial understanding, demonstrating how advanced beings on other planets classify the fundamental components of existence with scientific precision.

One of seven specifically named astronomical periods that occur within a Saturn year, "determined by a certain position occupied by this planet in relation, on the one hand to the sun of its system, and on the other, to another planet of this same system called Neptune" (45.1152). According to Beelzebub, "There are in one year seven of these definitely established periods there on the planet Saturn, and each of them has its own name" (45.1152). The Hre-Hree-Hra represents a regular cyclical period in Saturn's orbital relationship to both its sun and to Neptune, forming part of an organized system of temporal measurement used by the beings on Saturn.

Quote from the 1950 text:

Hre-Hree-Hra means there one of those periods of time determined by a certain position occupied by this planet in relation, on the one hand to the sun of its system, and on the other, to another planet of this same system called Neptune.

There are in one year seven of these definitely established periods there on the planet Saturn, and each of them has its own name.

As by the time-calculations of the planet Mars there yet remained to this Hre-Hree-Hra almost half a 'Foos,' or by the time-calculation of your favorites, about one and a half months, we decided to organize our ordinary being-existence there during this waiting in a more or less suitable manner. (45.1152)

Location in Book: First appearance: Chapter 45, page 1151. The term also appears on page 1152 where its meaning is fully explained.

Etymology / Notes: The term appears to be one of Gurdjieff's original linguistic creations specific to Saturnian astronomical time-keeping, with no apparent derivation from known linguistic roots. The hyphenated construction "Hre-Hree-Hra" suggests a compound temporal concept related to precise astronomical positioning. This represents Gurdjieff's method of creating authentic-feeling alien chronological systems based on actual astronomical relationships between celestial bodies. The context shows it as part of a sophisticated seven-period annual calendar system understood by Saturnian beings, demonstrating advanced astronomical knowledge that coordinates planetary positions relative to both solar and inter-planetary cycles. The waiting period mentioned (equivalent to about one and a half Earth months) indicates these periods have substantial duration and practical significance for organizing activities and travel schedules throughout the solar system.

The specialized experimental vacuum chamber that formed the principal part of Gornahoor Harharkh's scientific apparatus for studying the Omnipresent-Okidanokh on the planet Saturn. The Hrhaharhtzaha "was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp'" and consisted of "a smallish room with a door that could be hermetically closed" (18.154). Its walls were made of a unique transparent material that "although by means of the organ of sight, beings could perceive through it the visibility of every kind of cosmic concentration, yet no rays of any kind, whatever the causes they may have arisen from, could pass through it, either from within out or from without in" (18.154). This chamber enabled the demonstration of the properties of the three absolutely independent parts of Okidanokh in absolute vacuum conditions.

Quotes from the 1950 text:

The part of Gornahoor Harharkh's new invention which he himself called the Hrhaharhtzaha and regarded as the most important, was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp.'

The interior of this special structure was rather like a smallish room with a door that could be hermetically closed. (18.154)

As I learned later, the chief particularity of this said transparent material was that although by means of the organ of sight, beings could perceive through it the visibility of every kind of cosmic concentration, yet no rays of any kind, whatever the causes they may have arisen from, could pass through it, either from within out or from without in. (18.154)

This special appliance is the principal part of the whole of my new invention; and it is just in this that the results are revealed and shown of almost all the peculiarities of the Omnipresent-World-substance-Okidanokh. (18.153)

Location in Book: First appearance: Chapter 18, page 150. The term appears throughout Chapter 18 (pages 152-170) as Beelzebub describes his participation in Gornahoor Harharkh's scientific demonstrations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Hrhaharhtzaha represents advanced scientific technology that enables beings to study cosmic laws under controlled laboratory conditions impossible on Earth. The apparatus required special life-support equipment including "diving suits," connectors for breathing, communication, and vision, and magnetic current devices to enable ordinary three-centered beings to function in absolute vacuum. The name's harsh consonant clusters suggest the mechanical precision and alien nature of this sophisticated scientific instrument, which Gornahoor Harharkh used to demonstrate the fundamental properties of the Omnipresent-Okidanokh that govern all cosmic processes and planetary formations.

A unit of time measurement used on the planet Saturn. The term appears in Beelzebub's narrative about his journey with Gornahoor Harharkh from Saturn to Mars: "When all these preparations had been completed, we one Hrkh-hr-hoo later set out on our journey in the direction of the planet Mars and descended there at my house" (23.269). This indicates that Hrkh-hr-hoo represents a specific time period that elapsed between the completion of preparations for the journey and their actual departure from Saturn.

Quote from the 1950 text:

The result of our deliberations, then, was that on the following day his chief assistant began, under his direction, to arrange a special compartment in our ship 'Occasion' itself, and to furnish it with every kind of adaptation and apparatus for elaborating those substances of which the atmosphere of the planet Saturn consists, and to which Gornahoor Harharkh was adapted by Nature for existence.

When all these preparations had been completed, we one Hrkh-hr-hoo later set out on our journey in the direction of the planet Mars and descended there at my house. (23.269)

Location in Book: Single appearance: Chapter 23, page 269.

Etymology / Notes: The term appears to be one of Gurdjieff's original linguistic inventions specific to Saturnian time measurement, with no apparent derivation from known linguistic roots. The hyphenated construction "Hrkh-hr-hoo" suggests it may represent a compound temporal concept, possibly indicating a duration related to specific planetary or cosmic cycles unique to Saturn. The context shows it as a standard unit of measurement understood by beings on Saturn, demonstrating Gurdjieff's method of creating authentic-feeling alien temporal systems that parallel but differ from terrestrial time measurements. This appears in the same narrative section that discusses other Saturnian time periods like "Hre-Hree-Hra," indicating a developed system of planetary chronology.

Ancient alchemical name for one of two cosmic substances unknown to contemporary terrestrial science, corresponding to the sixth Ansapalnian substance Sirioonorifarab. The term was used by the "scientific beings" called alchemists about two centuries before Beelzebub's narrative, "who were then called 'alchemists' - but whom the contemporary 'comic-scientists' simply call 'occult-charlatans,' considering them to be only 'exploiters of human naivete'" (40.831). These two cosmic substances, Hydro-oomiak and Petrkarmak, are described as "the principal necessary factors for their own existence" of terrestrial beings, despite being unknown to modern chemistry (40.831).

Quote from the 1950 text:

For the last two definite crystallizations they have no names at all because their names did not reach them from their ancestors, and at the present time they even do not suspect the existence on their planet of these two cosmic substances, although these two cosmic substances are the principal necessary factors for their own existence.

These two latter cosmic substances which might be quite tangible and quite accessible in all spheres of their planet, were still known only about two centuries ago among the 'scientific beings' there, who were then called 'alchemists' - but whom the contemporary 'comic-scientists' simply call 'occult-charlatans,' considering them to be only 'exploiters of human naivete' - and were called by them 'Hydro-oomiak' and 'Petrkarmak.' (40.831)

Location in Book: Single appearance: Chapter 40, page 831.

Etymology / Notes: The term appears within Beelzebub's comprehensive explanation of the cosmic law of Heptaparaparshinokh and the seven-fold structure of cosmic substances. Hydro-oomiak represents the sixth element in the inner Ansapalnian-octave of cosmic substances that compose each solar system, corresponding to Sirioonorifarab in Beelzebub's cosmic nomenclature. The name suggests a possible linguistic construction combining "Hydro-" (relating to water or hydrogen) with "-oomiak," though this appears to be one of Gurdjieff's original neologisms. The historical context indicates that ancient alchemists possessed knowledge of these fundamental cosmic substances that has been lost to contemporary terrestrial science, representing a recurring theme in the text about the degradation of genuine scientific knowledge over time.

A sacred being-feeling that translates to what Earth beings would call "the feeling of religiousness." This cosmic impulse arises in the common presences of all three-brained beings throughout the universe due to planetary tensions caused by the cosmic law Solioonensius. Iabolioonosar manifests as a desire and striving for speedier self-perfecting in the sense of Objective-Reason. Under normal conditions, this sacred feeling serves as a natural evolutionary impulse inherent in all three-brained beings. However, Earth beings in their deteriorated state often misinterpret this sacred feeling as symptoms of disease, specifically calling it "nerves." As Beelzebub explains: "The tension in all the planets acts also on the common presences of all beings arising and breeding on them, always engendering in the beings, besides desires and intentions of which they are not aware, the feeling called 'sacred Iabolioonosar,' or as your favorites would say, the feeling of religiousness, namely, that 'being-feeling' which at times appears in the desire and striving for... speedier self-perfecting in the sense of Objective-Reason" (34.623).

Quote from the 1950 text:

The tension in all the planets acts also on the common presences of all beings arising and breeding on them, always engendering in the beings, besides desires and intentions of which they are not aware, the feeling called ‘sacred Iabolioonosar,’ or as your favorites would say, the feeling of religiousness, namely, that ‘being-feeling’ which at times appears in the desire and striving for, as I have already said, speedier self-perfecting in the sense of Objective-Reason.

It is interesting that when this sacred feeling, or another similar to it, which was also engendered by a certain common cosmic actualization, proceeds in the common presences of your favorites, then they accept it as a symptom of certain of their numerous diseases, and in the given case, for example, they call this feeling 'nerves.' (34.623)

Location in Book: Single appearance: Chapter 34, page 623, within Beelzebub's explanation of the cosmic law Solioonensius and its effects on planetary beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This sacred feeling formerly arose and became actualized normally in most terrestrial beings from the time of the removal of the organ Kundabuffer until the second Transapalnian perturbation. However, due to the "evil-inner-God" of self-calming that became predominant in Earth beings, the action of Solioonensius began to produce abnormal results. Instead of the natural desire for self-perfection, it began to engender what Earth beings characterize as a "need of freedom," which serves as the cause of revolutionary upheavals like "Bolshevism." This represents a cosmic tragedy where a sacred evolutionary impulse becomes perverted into destructive social phenomena.

A particular kind of bowl or special vessel that is an essential appurtenance in every Shiite household, used for the Persian custom of abdest (ablution). The Ibrkh serves the specific purpose of washing the sex organs after every visit to the toilet, a practice that is one of the chief customs among Persian followers of the Mohammedan religion, particularly those of the Shiite sect. As explained by the young Persian to Beelzebub: "For this purpose, every family has the necessary appurtenances considered among us even as the most important, consisting of a special vessel, a particular kind of bowl called 'Ibrkh.' And the richer the family the more of these bowls they must have, since such a bowl must at once and without fail be put at the disposal of every newly arrived guest" (42.999).

Quote from the 1950 text:

This custom is that every adherent of the Shiite sect, male as well as female, must, after every "toilet" unfailingly wash his sex organs. For this purpose, every family has the necessary appurtenances considered among us even as the most important, consisting of a special vessel, a particular kind of bowl called "Ibrkh." And the richer the family the more of these bowls they must have, since such a bowl must at once and without fail be put at the disposal of every newly arrived guest. (42.999)

Location in Book: Single appearance: Chapter 42, page 999, within the conversation between Beelzebub and the young Persian about cleanliness customs.

Etymology / Notes: The term appears to be derived from Persian/Arabic linguistic roots related to vessels for ablution. This cultural artifact represents one of the beneficial customs that Beelzebub observes have practical hygienic value, though they may appear strange to outsiders. The Ibrkh is specifically mentioned as being considered "even as the most important" household appurtenances, indicating its central role in maintaining the Persian custom of ablution. The requirement that wealthy families have multiple bowls for guests demonstrates the social and hospitality aspects of this religious custom, which Beelzebub notes helps protect against venereal diseases and other sexual abnormalities.

A rare and sacred being-property that enables three-brained beings to consciously restrain themselves within the limits of associative impulses and promptings, allowing them to manifest the psyche of foreign types and fully impersonate them. This property allows for precise inner restraint and outer expression, so that the individual can manifest the studied type without being overtaken by the impulses of their own associations. Ikriltazkakra can only be acquired after first obtaining Essoaieritoorassnian-will, which itself depends on the fulfillment of being-Partkdolg-duty through conscious labors and intentional sufferings. As Beelzebub explains: "just this property alone gives beings the possibility of restraining themselves within the limits of all these impulses and promptings... and of manifesting themselves similarly to [a studied type] and fully impersonating it" (30.486).

Quotes from the 1950 text:

Three-centered beings can acquire this said being-property called Ikriltazkakra only if there is already personally acquired in their presences what is called 'Essoaieritoorassnian-will,' which in its turn can be obtained thanks to always the same being-Partkdolg-duty, that is, to conscious labors and intentional sufferings. (30.485)

Here it is very important to emphasize that then in Babylon the three-brained learned beings who belonged to the group of the mysterists did indeed reproduce in action amazingly well and accurately the subjective particularities of the perceptions and manifestations of various types foreign to them.

They reproduced them well and accurately not only because... they possessed the being-property Ikriltazkakra, but also because the learned beings of the planet Earth of that time were very well aware of what is called the 'law-of-typicality,' and that the three-brained beings of their planet are ultimately formed into twenty-seven different definite types... (30.485)

Location in Book: First appearance: Chapter 30, page 484. The extended explanation of its function and historical use continues through page 487.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The property was notably possessed by the learned mysterists of ancient Babylon, who used it to perform roles for Legominism transmission. Its absence is cited as a cause of the "strange psyche" in modern Earth beings, who act through disconnected impulses from three separate brains rather than unified conscious control. The Babylonian mysterists' mastery of both Ikriltazkakra and the "law-of-typicality" (knowledge of the twenty-seven definite types of three-brained beings) enabled them to accurately reproduce the subjective particularities of foreign types for the transmission of sacred knowledge.

A specific cosmic condition under which the two fundamental laws of World-creation - Heptaparaparshinokh and Triamazikamno - operate in a planetary body independently yet in coordinated deflection. The term Ilnosoparno describes this unique mode of manifestation, which must be sanctioned by his endlessness. Its actualization makes it possible for a planet to generate the sacred substance Askokin and to serve as a center of lawful evolution and involution. As explained to Hassein: "This sacred substance can be formed on planets only when both fundamental cosmic laws operating in them... function, as this is called, 'Ilnosoparno,' that is to say, when the said sacred cosmic laws in the given cosmic concentration are deflected independently and also manifest on its surface independently - of course independently only within certain limits" (9.84).

Quote from the 1950 text:

And so, my boy, inasmuch as such a cosmic actualization was possible only with the sanction of his endlessness, the Great Archangel Sakaki, accompanied by several other sacred members of that Most High Commission, set off immediately to his endlessness to beseech him to give the said sanction.

And afterwards, when the said Sacred Individuals had obtained the sanction of his endlessness for the actualization of the Ilnosoparnian process on that planet also, and when this process had been actualized under the direction of the same Great Archangel Sakaki, then from that time on, on that planet also, just as on many others, there began to arise the 'Corresponding,' owing to which the said detached fragments exist until now without constituting a menace for a catastrophe on a great scale. (9.84)

Location in Book: Single appearance: Chapter 9, page 84.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Ilnosoparnian process on Earth, initiated to stabilize the planet's detached fragments (the Moon and Anulios), led to the arising of Microcosmoses, vegetations, Tetartocosmoses, and ultimately, three-brained beings. This cosmic arrangement enables proper cosmic exchange (Trogoautoegocrat) and underpins Earth's metaphysical functioning within the universal order.

Being-Impulsakri refers to the specific blendings of the three independent parts of Okidanokh with corresponding perceptions already present in a being, formed during the process of Djartklom. "In both cases when Okidanokh enters into the presence of a being and the process of Djartklom proceeds in it, then each of its fundamental parts blends with those perceptions which correspond with it according to what is called 'Kindred-vibrations' and which are present in the being at the moment, and further, these parts are concentrated upon the corresponding localization, that is, upon the corresponding brain. And these blendings are called 'being-Impulsakri'" (17.144). The quality of these deposits determines both the being's capacity for self-perfecting and their participation in cosmic processes, making their purity essential for proper development.

Quotes from the 1950 text:

And these blendings are called 'being-Impulsakri.' (17.144)

This latter aim depends upon the quality of the presence of the 'being-Impulsakri' concentrated, or, as is otherwise said, deposited, upon the said corresponding being-brains.

Concerning the qualities of being-Impulsakri, there is among the direct commandments of our all-embracing endlessness even a special commandment, which is very strictly carried out by all three-brained beings of our Great Universe, and which is expressed in the following words: 'Always guard against such perceptions as may soil the purity of your brains.' (17.144)

Location in Book: Single appearance: Chapter 17, page 144. (appears three times on this page)

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term is closely tied to the operations of Okidanokh and Djartklom, representing a fundamental mechanism by which three-brained beings can participate in cosmic processes and achieve self-perfecting. The formation of being-Impulsakri occurs either through conscious Partkdolg-duty on the part of beings themselves or through the unconscious process of Kerkoolnonarnian-actualization by Great Nature. The sacred commandment to preserve the purity of these brain-deposits reflects their crucial role in both cosmic transformation and conscious evolution, as contaminated Impulsakri would compromise a being's capacity for objective development and their service to the universal reciprocal maintenance process.

The term "being-Impulsakri" represents a fundamental concept in Gurdjieff's cosmology - the mechanism by which the three sacred forces of Okidanokh blend with a being's existing perceptions and become deposited in the three brains (head, spine/heart, solar plexus). These deposits are essential for both cosmic transformation processes and the being's potential for conscious self-development. The sacred commandment from the All-Embracing Endlessness to "always guard against such perceptions as may soil the purity of your brains" emphasizes the critical importance of maintaining the quality of these deposits for proper spiritual development.

Inkiranoodel refers to the "incredible sufferings" that Eternal-Hasnamuss-individuals must constantly endure on the planet "Eternal-Retribution." These sufferings are described as being "like the sufferings called Remorse-of-Conscience but only much more painful" (28.410). The Eternal-Hasnamuss-individuals - only 313 of whom exist in the entire Universe, including Lentrohamsanin from Earth - experience these terrifying sufferings with "fully conscious of the utter hopelessness of their cessation." This represents the cosmic consequence for those highest being-bodies who became coated with maleficent crystallizations that can never be eliminated, making them "Eternal" Hasnamuss individuals condemned to suffer on a specially prepared planet in perpetuity.

Quote from the 1950 text:

On that planet Retribution, these Eternal-Hasnamuss-individuals must constantly endure those incredible sufferings called 'Inkiranoodel' which are like the sufferings called Remorse-of-Conscience but only much more painful.

The chief torture of the state of these 'highest being-bodies' is that they must always experience these terrifying sufferings fully conscious of the utter hopelessness of their cessation. (28.410)

Location in Book: Single appearance: Chapter 28, page 410.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in Beelzebub's explanation of the cosmic justice system for Hasnamuss individuals, representing the most severe form of retribution in the Universe. Unlike the other three types of Hasnamuss individuals who retain the possibility of eventual purification through conscious labor and intentional suffering, Eternal-Hasnamuss individuals have forever lost this possibility due to the irreversible nature of their maleficent crystallizations. The comparison to "Remorse-of-Conscience but only much more painful" suggests that Inkiranoodel represents a cosmically magnified and eternal version of the natural suffering that arises from moral transgression, but without any hope of redemption or relief. This concept illustrates Gurdjieff's teaching about the inexorable cosmic consequences of conscious evil and the responsibility that comes with higher being-development.

Inkliazanikshanas refers to two distinct blood circulation systems of different tempos that Great Nature adapted in Earth beings after they developed a "two-system-Zoostat" (dual consciousness). "From the time when owing to their abnormal existence there began to be formed in them what is called the 'two-system-Zoostat,' that is, two independent consciousnesses, then Great Nature began gradually to adapt Herself and finally adapted Herself to this, that after they arrive at a certain age, there begin to proceed in them two 'Inkliazanikshanas' of different what are called 'tempos,' that is, as they themselves would say, two 'blood circulations' of different kind" (32.564). Each circulation system corresponds to one of the two consciousnesses - one for the waking consciousness and another for what Earth beings call their "subconsciousness."

Quotes from the 1950 text:

The first fact is, that from the time when owing to their abnormal existence there began to be formed in them what is called the 'two-system-Zoostat,' that is, two independent consciousnesses, then Great Nature began gradually to adapt Herself and finally adapted Herself to this, that after they arrive at a certain age, there begin to proceed in them two 'Inkliazanikshanas' of different what are called 'tempos,' that is, as they themselves would say, two 'blood circulations' of different kind. (32.564)

From this certain age mentioned, each one of these 'Inkliazanikshanas' of different tempo, that is to say each 'blood circulation,' begins to evoke in them the functioning of one of their mentioned consciousnesses; and vice versa, the intensive functioning of either consciousness begins to evoke in them the kind of blood circulation corresponding to it. (32.565)

Location in Book: First appearance: Chapter 32, page 564. Recurring in the same chapter through page 565.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in Beelzebub's explanation of hypnotism's origins and mechanism. The two Inkliazanikshanas operate through what is called "tempo-Davlaksherian-circulation," which contemporary medicine recognizes as "the difference-of-the-filling-of-the-blood-vessels" - meaning the center-of-gravity of blood pressure occurs in different parts of the vascular system during waking versus passive states (32.565). This physiological adaptation represents Great Nature's response to humanity's abnormal development of split consciousness, and became the basis for the hypnotic phenomenon unique to Earth beings. The dual circulation systems can be manipulated by changing their tempo to suspend the false consciousness and allow the genuine sacred consciousness to function, which forms the foundation of Beelzebub's therapeutic hypnotic method.

Inkozarno is a sacred state of being-presence that represents an intermediate stage of perfection for three-brained beings. "Gornahoor Harharkh was at that time still a being with a presence perfected only up to the state called the 'Sacred Inkozarno'; and a being with such a presence not only cannot manifest himself in an absolutely empty space, but he cannot even exist in it, even though the products of all the three-being foods be artificially introduced into him in such a space" (18.160). This state indicates that while the being has achieved a significant degree of development, they still require atmospheric and environmental conditions to maintain existence and cannot function in the pure vacuum of absolutely empty space, unlike beings who have achieved higher states of perfection.

Quote from the 1950 text:

Without this appliance we could not have communicated with each other in any way, chiefly because Gornahoor Harharkh was at that time still a being with a presence perfected only up to the state called the 'Sacred Inkozarno'; and a being with such a presence not only cannot manifest himself in an absolutely empty space, but he cannot even exist in it, even though the products of all the three-being foods be artificially introduced into him in such a space. (18.160)

Location in Book: First appearance: Chapter 18, page 160. Recurring in the same chapter through page 161

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in the context of Beelzebub's explanation of the experimental conditions required for Gornahoor Harharkh's scientific work in the Hrhaharhtzaha (a device for creating absolutely empty space). The Sacred Inkozarno represents an intermediate level in the hierarchy of being-perfection, indicating substantial development but still requiring dependence on cosmic substances and atmospheric conditions for existence. This contrasts with higher states such as Ischmetch, where beings can exist independently of gravitational processes and depend only on substances arising directly from the Most Holy Prime Source.

Insapalnian refers to cosmic concentrations that possess the capacity to transform vibrational energy and actualize various "tonalities-of-color" from the common-integral-vibration (white ray) through the process of Djartklom. "In the presences of the 'Insapalnian-cosmic-concentrations' every kind of definite formation acquires the property, from evolving and involving processes, of producing various effects upon the mentioned organ of the beings" (30.470). When the white ray enters the "spheres-of-the-possibilities" for its transformation in the presence of an Insapalnian planet, the cosmic process called Djartklom proceeds, causing the vibration to maintain its presence while its essence disintegrates and produces processes of evolution and involution by separate gravity-center-vibrations.

Quotes from the 1950 text:

Although I intend to explain to you in detail in the future how and why in the presences of the 'Insapalnian-cosmic-concentrations' every kind of definite formation acquires the property, from evolving and involving processes, of producing various effects upon the mentioned organ of the beings, nevertheless I do not consider it superfluous to touch upon this question also now. (30.470)

And meanwhile concerning the given case you ought to know that when this said common-integral-vibration, that is, what the terrestrial three-brained beings call the 'white ray,' enters with its presence proper to it into the 'spheres-of-the-possibilities' for its transformation in the presence of an Insapalnian planet, then there proceeds also in it... that cosmic process called Djartklom, that is, it itself remains as a presence, but its essence, as it were, disintegrates and produces processes for evolution and involution by the separate 'gravity-center-vibrations' of its arising... (30.471)

Location in Book: First appearance: Chapter 30, page 470. The term appears in the context of Beelzebub's explanation of color perception and cosmic vibrations.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears within Beelzebub's explanation of how the fundamental cosmic law of Heptaparaparshinokh (the Law of Sevenfoldness) governs the transformation of vibrations. Insapalnian concentrations serve as cosmic transforming apparatus that enable the white ray's gravity-center-vibrations to blend with and become part of definite intraplanetary or surplanetary formations. This process is fundamental to how beings perceive color variations, with the number of distinguishable tonalities depending on their level of being-development - from the basic 343 colors perceived by contemporary humans to the nearly 2 million tonalities accessible to properly developed three-brained beings.

A state equivalent to what Earth beings call "nervous," resulting from the accumulation of unproductive moral sufferings that continue to act on the psyche "Semzekionally" (depressingly). This condition arises particularly from the constant indignation that beings experience toward the defects of others around them. When in this Instruarian state, beings become completely "uncontrolled" in their ordinary being-manifestations, "even in those being-manifestations of theirs, which have nothing in common with the primary causes which have evoked this 'Instruarness' or 'nervousness' of theirs" (43.1077). The state renders beings unable to maintain their artificial social mask and makes them vulnerable to falling under others' control.

Quote from the 1950 text:

Thanks to this constant indignation, the ordinary being-existence of these unfortunates flows almost always with unproductive what are called 'moral sufferings,' and these futile moral sufferings of theirs continue, as a rule, by momentum to act for a very long time on their psyche, so to say 'Semzekionally,' or, as they would say there on your planet, 'depressingly'; that is, they ultimately become, of course without the participation of their consciousness, 'Instruarian' or, as they would say, 'nervous.' (43.1077)

Location in Book: Single appearance: Chapter 43, page 1077.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The condition represents a mechanical psychological state that strips away social pretenses and leaves beings vulnerable to external manipulation. It exemplifies how the habit of moral indignation toward others creates a self-perpetuating cycle of inner suffering that ultimately undermines genuine self-control and authentic being-manifestation.

"Intentional sufferings" refers to voluntarily accepted discomforts, challenges, or inner struggles undertaken consciously by a being as part of their Partkdolg-duty. These sufferings are not accidental or externally imposed, but are intentionally embraced as a method of inner transformation. Alongside conscious labors, they form the dual-sacred foundation for acquiring higher being-properties such as Essoaieritoorassnian-will.

Quote from the 1950 text:

Three-centered beings can acquire this said being-property called Ikriltazkakra only if there is already personally acquired in their presences what is called 'Essoaieritoorassnian-will,' which in its turn can be obtained thanks to always the same being-Partkdolg-duty, that is, to conscious labors and intentional sufferings. (p. 485)

Location in Book: Chapter 30, same context as "conscious labors," within Beelzebub's explanation of role assumption and will formation.

See Also: conscious labor and intentional suffering

Involution" refers to the lawful cosmic process by which the prime-source substance Etherokrilno, proceeding from the Most Most Holy Sun Absolute, undergoes successive transformations and crystallizations into more material, dense, and defined cosmic concentrations. It is the descending arc of the reciprocal cosmic exchange described by Gurdjieff as Trogoautoegocrat - the sacred law in which "everything is consumed by everything else." Involution forms the initial phase of the twofold cosmic process, paired with evolution, and provides the structural foundation for the formation of active elements, planetary bodies, and being-structures.

Involution is not to be equated with spiritual decline or fall, but rather with the objective formation of matter and substance required for the realization of higher purposes through subsequent evolution. It operates in accordance with the sacred laws Heptaparaparshinokh and Triamazikamno and is the means by which all cosmic units receive the substances necessary for transformation.

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place... blend and go for the actualizing of the said 'exchange-of-matters' for the purposes of the Most Great common-cosmic Trogoautoegocrat. (Ch. 17, p. 137)

... and in them there began to proceed its inherent permanent processes of transformation, called 'evolution' and 'involution.' (Ch. 39, p. 758)

Location in Book: Chapter 17 ("The Arch-Absurd") and Chapter 39 ("The Holy Planet Purgatory") contain key expositions on involution as part of the reciprocal law of cosmic exchange and substance transformation, especially in relation to Etherokrilno and cosmic concentrations.

Etymology / Notes: Gurdjieff does not use "involution" in a pejorative or moral sense. Rather than implying degeneration or regression, involution is the descending movement by which undifferentiated cosmic energy becomes formed, densified, and concentrated into material units. It is the necessary prelude to evolution, which then operates upon these formed units to refine, spiritualize, and consciously actualize being. Involution is lawful, structural, and essential within the process of reciprocal maintenance - inseparable from evolution.

The ancient name for a remote continent that "later, after having been changed, owing to the second catastrophe, was called 'the continent Ashhark'" and which contemporary beings "now call 'Asia'" (20.209). Iranan was the destination for Atlantean hunters pursuing Pirmarals, whose families eventually settled on the shores of what became known as the Sea of Beneficence. During the second terrestrial catastrophe, "several parts of the continent Iranan entered within the planet, and other terra firmas emerged in their place and attached themselves to this continent which in consequence became considerably changed and became in size almost what the continent Atlantis had been for the planet Earth before the catastrophe" (20.209). An important member of the learned society Akhaldan had chosen this continent for his observations and established himself on the shores of the Sea of Beneficence, where he encountered the Atlantean hunters and eventually became their chief, founding the lineage that produced King Konuzion.

Quotes from the 1950 text:

Once several of these hunter families joined together and set off to hunt the Pirmarals on a very remote continent then called 'Iranan,' which later, after having been changed, owing to the second catastrophe, was called 'the continent Ashhark.'

This was the same continent your contemporary favorites now call 'Asia.' (20.209)

For my further tales concerning these three-brained beings who have taken your fancy, it will be very useful for you, I think, if I emphasize here that on account of various disturbances during the second terrestrial catastrophe, several parts of the continent Iranan entered within the planet, and other terra firmas emerged in their place and attached themselves to this continent which in consequence became considerably changed. (20.209)

Location in Book: First appearance: Chapter 20, page 209. Referenced again on page 212 within the same chapter.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The continent's transformation from Iranan to Ashhark to Asia illustrates the dramatic geographical changes that occurred during Earth's catastrophes, and its role as a destination for Atlantean hunters establishes it as crucial to the migration patterns and cultural development of three-brained beings after Atlantis's destruction.

The common-cosmic process also known as "common-cosmic-exchange-of-substances" by objective science (39.759). This fundamental cosmic process results from the evolution and involution of active elements, actualizing "the Trogoautoegocratic principle of existence of everything existing in the Universe by means of reciprocal feeding and maintaining each other's existence" (39.759). The functioning of Iraniranumange is harmonized so that "all the results obtained from transformations in different cosmoses localize themselves together according to what is called 'qualitativeness of vibrations'" and establish connection through planetary atmospheres (39.763). On planets, three classes of formations arise specifically for the purpose of transformation of common-cosmic substances during this process: Oonastralnian-arisings, Okhtatralnian-arisings, and Polormedekhtian-arisings (40.824).

Quotes from the 1950 text:

And all the results of the 'evolution' and 'involution' of these active elements, actualizing the Trogoautoegocratic principle of existence of everything existing in the Universe by means of reciprocal feeding and maintaining each other's existence, produce the said common-cosmic process 'Iraniranumange,' or, as I have already said, what objective science calls 'common-cosmic-exchange-of-substances.' (39.759)

Before continuing to relate further how this was actualized, it is necessary to tell you that the functioning of the mentioned common-cosmic Iraniranumange is harmonized in such a way that all the results obtained from transformations in different cosmoses localize themselves together according to what is called 'qualitativeness of vibrations,' and these localizations penetrate everywhere throughout the Universe and take a corresponding part in planetary as well as in surplanetary formations. (39.763)

Location in Book: First appears in Chapter 39, page 759. Referenced throughout Chapters 39-40 in contexts of cosmic substance transformation and planetary formations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This process represents the fundamental mechanism by which the Universe maintains itself through reciprocal exchange, with planetary atmospheres serving as the medium for these cosmic transformations. The process is essential to the cosmic Trogoautoegocrat and operates through specific planetary formation classes that transform substances according to their cosmic origins and scope.

A designation for cosmic formations of the Most Most Sacred substances that have attained the required level of perfection through Reason. These formations "can exist and be independent of Kesdjanian arisings and at the same time not be subject to what are called 'painful' influences from any external cosmic factors whatsoever" (39.768). The term specifically applies to higher being-bodies that have been perfected to the necessary gradation of the sacred scale of Reason, making them capable of existence independent from lower cosmic formations and immune to harmful external cosmic influences.

Quote from the 1950 text:

But the higher being-body itself, being formed of crystallizations received directly from the sacred Theomertmalogos into the solar system within the limits of which the being arises and where his existence proceeds, can never decompose; and this 'higher part' must exist in the given solar system as long as it does not perfect itself to the required Reason, to just that Reason, which makes similar cosmic formations what are called 'Irankipaekh' i.e., such formations of the mentioned Most Most Sacred substances as can exist and be independent of Kesdjanian arisings and at the same time not be subject to what are called 'painful' influences from any external cosmic factors whatsoever. (39.768)

Location in Book: Single appearance: Chapter 39, page 768.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It represents the ultimate stage of development for higher being-bodies, achieved only through perfection of objective Reason. Once this state is attained, these cosmic formations become qualified for roles in the Sun Absolute as predestined by Creator Endlessness, representing the culmination of conscious development for three-brained beings.

An inner regulatory principle or mechanism present in the common presence of every being existing solely under the principle of Itoklanoz. It functions similarly to a mechanical watch regulator, imposing a constraint upon associative processes that arise exclusively from one or another of a being's brains. Its meaning is given explicitly as: "not-to-give-oneself-up-to-those-of-one's-associations-resulting-from-the-functioning-of-only-one-or-another-of-one's-brains" (29.445). This principle hints at a latent potential within even mechanically formed beings to resist fragmentation by remaining balanced across their three centers.

Quote from the 1950 text:

In the common presences of every being existing merely on the basis of Itoklanoz, 'something' similar to the regulator in a mechanical watch is present and is called 'Iransamkeep'; this 'something' means: 'not-to-give-oneself-up-to-those-of-one's-associations-resulting-from-the-functioning-of-only-one-or-another-of-one's-brains.' (29.445)

Location in Book: Single appearance: Chapter 29, page 445.

Etymology / Notes: Defined directly in the text by its meaning rather than by linguistic origin. The analogy to a mechanical watch underscores its regulating role within beings whose associative functions are shaped by external causes under the Itoklanoz principle. The mention of Iransamkeep suggests an inner mechanism that could inhibit automatic or partial identification, providing a safeguard against the complete mechanization of inner processes even in beings formed according to secondary cosmic principles.

A professional designation used in ancient times on Earth to denote what "contemporary beings now call a 'policeman'" (30.483). The term is used in Beelzebub's description of ancient Athenian dramatic art practices, where learned beings would engage in psychological exercises by improvising roles based on their inner associative states. In the example provided, a learned being who experienced disagreeable associations when seeing an Irodohahoon would use another participant as a target for acting out these feelings by treating him "now as an Irodohahoon or policeman" (30.484).

Quote from the 1950 text:

Let us suppose that these disagreeable experiencings always proceeded in him when he saw someone who was then called 'Irodohahoon,' which professional there contemporary beings now call a 'policeman'! (30.483)

Location in Book: Single appearance: Chapter 30, page 483.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It appears within Beelzebub's account of ancient Greek theatrical practices where learned beings would therapeutically enact social roles as a form of conscious psychological work, demonstrating how professional designations and social types served as vehicles for exploring inner states and associations.

Ischmetch is the sacred state attained when the highest being-part (or soul) of a three-brained being has been completely perfected by Reason to the required gradation. In this state, existence becomes dependent only on substances arising directly from the manifestations of the Most Most Holy Prime Source Itself, rather than on substances formed through gravitational processes. This represents the ultimate achievement possible for independent cosmic individuals, marking their liberation from dependency on gravity-centered concentrations of the common-cosmic fundamental Ansabaluiazar. Attainment of Ischmetch grants beings extraordinary perceptual capacities, including the ability to perceive and distinguish all cosmic tonalities and color blendings except for that one tonality accessible only to the All-Maintaining Creator. When beings reach this sacred state and their highest part is perfected to the required gradation of the sacred measure of Reason, the process of sacred Rascooarno may proceed with them by their own wish, and their highest being-body is taken directly to the holy planet Purgatory for continued existence.

Quotes from the 1950 text:

The three-brained beings arising and existing on the planet Mars as well as the three-centered beings of all those planets of our Megalocosmos on which an existence normal for three-centered beings proceeds, also have full possibility of reaching the state of the sacred Ischmetch, namely, that being-state when the existence of a being already becomes dependent, as regards the Most Great cosmic Iraniranumange, only on those substances which arise directly from the manifestations of the Most Most Holy Prime Source Itself, and not as it proceeds in the other beings whose existence depends on cosmic substances arising through the results of all corresponding gravity-center concentrations of the common-cosmic fundamental Ansabaluiazar. (45.1148)

Only those three-brained beings who perfect their highest being-part to the state of what is called 'Ishmesch' become able to perceive and distinguish all the mentioned number of blendings and tonalities, with the exception of that one tonality which, as I have already told you, is accessible to the perception only of our all-maintaining creator. (30.469)

And when they reach this state of the sacred Ischmetch and the Reason of their highest part is already perfected up to the required gradation of the sacred measure of Reason; then in the first place, the process of the sacred Rascooarno may also proceed with them, but only by their own wish; and secondly, their highest being-body is taken directly to the holy planet Purgatory. (45.1148)

Location in Book: First mentioned: Chapter 30, page 469 (as 'Ishmesch'). Elaborated: Chapter 45, pages 1148-1149 (as 'Ischmetch')

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ischmetch represents the highest state of individual cosmic achievement, where beings transcend dependency on ordinary cosmic processes and become directly sustained by emanations from the Prime Source. This sacred state is distinguished from ordinary existence by its independence from gravitational processes and its enhanced perceptual capacities. The concept illustrates Gurdjieff's hierarchy of being-development, positioning Ischmetch as the pinnacle of individual cosmic evolution before potential unity with the Most Most Holy Protocosmos.

Iskoloonizinernly is a sacred manner of perception characterized by blissful delight, experienced by every individual on the holy planet Purgatory when sensing all external phenomena. This state represents the highest form of conscious perception, where beings with developed higher-being-bodies sense everything around them in a state of perfect harmony and beatific joy. The term is introduced within the description of the holy planet Purgatory, which serves as the dwelling place for perfected higher-being-bodies who have achieved the required gradation of Objective Reason. Despite the extraordinary beauty and perfection of their environment - including pure atmosphere like "phenomenal-Sakrooalnian-crystal," radiance reflecting the "Almacornian turquoise," and countless species of flora and fauna - the residents remain absorbed in their work of self-purification from undesirable elements. The concept demonstrates that even the most sublime perceptual states are merely the natural condition for beings operating at this level of cosmic development.

Quote from the 1950 text:

Everywhere there, every individual with all his presence senses 'everything external,' 'Iskoloonizinernly,' or as your favorites would say, 'blissfully-delightfully.' (39.746)

Location in Book: Single appearance: Chapter 39, page 746.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The direct translation provided as "blissfully-delightfully" suggests a compound experiential state combining spiritual bliss with conscious delight. This mode of perception represents the natural condition of beings who have perfected their higher-being-bodies and achieved the gradation of Reason required for existence on the holy planet. Iskoloonizinernly exemplifies the transformation of ordinary perception into sacred experience, where all external phenomena are perceived through the lens of cosmic harmony and divine order.

Isoliazsokhlanness is the condition of a hermetically closed sphere that prevents decomposition by sealing objects from atmospheric exposure. The term is introduced in the context of explaining how mammoth bodies became perfectly preserved for immense periods of time. When the great snowfalls that buried these creatures were subsequently covered with Kashiman (soil-forming substances), the condition of Isoliazsokhlanness was created. In this hermetically sealed environment, "the active elements of which these planetary bodies are in general formed have not completely involved back to their prime origin" (40.839), meaning the natural process of decomposition was prevented. This cosmic preservation principle demonstrates how complete isolation from atmospheric influences can arrest the normal involutionary breakdown of organic matter, maintaining the structural integrity of complex forms across vast time periods.

Quote from the 1950 text:

These planetary bodies of mammoths have been so well preserved for such a long time, because these snows were then very soon after covered with Kashiman and thus there obtained the condition of 'Isoliazsokhlanness,' that is, as your favorites would say, the condition of a hermetically closed sphere, in which these planetary bodies of mammoths have never since been exposed, as is said there, 'to decomposition,' that is to say, the active elements of which these planetary bodies are in general formed have not completely involved back to their prime origin. (40.839)

Location in Book: Single appearance: Chapter 40, page 839.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept exemplifies a fundamental cosmic law regarding preservation through isolation. Isoliazsokhlanness represents the cessation of normal transformational processes (evolution and involution) through the creation of perfectly sealed conditions. The mammoth preservation serves as a concrete example of this principle, demonstrating how complete atmospheric isolation can maintain complex organic structures indefinitely by preventing the return of active elements to their prime cosmic origins.

Ispahan was a Persian city where Beelzebub traveled during his last sojourn on Earth to conduct investigations concerning the Most Saintly Activities of Ashiata Shiemash and to research the origins of earthly "politeness." The city served as the starting point for a significant encounter with the wise Mullah Nassr Eddin, though Beelzebub discovered upon arrival that the revered teacher had already departed for the town Talaialtnikoom to stay with "the stepson of the eldest daughter of his godfather" (34.596). This personal meeting later enabled one of Beelzebub's most important exchanges of opinion on various life questions, during which Mullah Nassr Eddin provided his characteristically wise assessment of the nature of Russian beings. The reference places Ispahan within the broader context of Beelzebub's systematic investigations into the activities of Ashiata Shiemash and demonstrates the interconnected nature of his research across different Persian localities.

Quote from the 1950 text:

This personal meeting of mine with him, in the course of which he, with a wise saying of his, defined the real essence of the beings of that large community there, took place on one of the parts of the surface of your planet called 'Persia' in a locality named 'Ispahan,' where I happened to be for my investigations concerning the Most Saintly Activities of Ashiata Shiemash, and also for clearing up on the spot that question I needed of just how there arose for the first time the form of their so-called 'politeness,' now everywhere existing there and also maleficent for them. (34.596)

Location in Book: Single appearance: Chapter 34, page 596 (appears twice).

Etymology / Notes: The city name corresponds to the historical Persian city now known as Isfahan, Iran. Within Gurdjieff's narrative framework, Ispahan functions as a geographical anchor for Beelzebub's scholarly investigations and serves to establish the historical authenticity of his encounters with Mullah Nassr Eddin. The city's mention within the context of researching both Ashiata Shiemash's activities and the origins of false politeness suggests its significance as a center of both ancient wisdom and contemporary social observation.

Issi-Noora was an ancient great prophet quoted by a Bokharian dervish to Beelzebub during his final sojourn on Earth. The prophet's wisdom is cited at a moment of profound philosophical crisis when the dervish's scientific understanding of vibrations fails him for the first time in forty years. Issi-Noora's teaching provided solace by establishing the principle that "an individual is not responsible for his manifestations only when in death agony" (41.900). The dervish invokes this ancient wisdom to explain his willingness to reconcile himself to the failure of his beloved science, suggesting that like a dying being, even his scientific knowledge may be in its "death agony" and therefore not fully accountable for its failures. The reference demonstrates the continuity of prophetic wisdom across time and its capacity to provide comfort during moments of existential crisis.

Quote from the 1950 text:

And if I can still somehow reconcile myself today, it is only because I very well remember the words of our ancient great prophet "Issi-Noora" who said that "an individual is not responsible for his manifestations only when in death agony." (41.900)

Location in Book: Single appearance: Chapter 41, page 900.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The prophet's name is presented within the context of a deeply personal testimony about scientific faith and its limits. The teaching itself reflects a compassionate understanding of consciousness during extreme states, suggesting that beings cannot be held fully accountable for their actions when facing dissolution or death. This wisdom serves as a bridge between ancient prophetic understanding and the contemporary seeker's struggle with the reliability of knowledge systems.

Itoklanoz is the second cosmic principle of being-existence, applied to one-brained and two-brained beings, and - due to degeneration - later imposed on the three-brained beings of Earth. Under this principle, beings are formed and live not to fulfill a higher cosmic purpose, but merely to serve localized planetary needs. Nature Herself was compelled to impose this principle when "they began to exist already excessively abnormally... and when in consequence of this they had on the one hand ceased to emanate the vibrations required by Nature for the maintenance of the separated fragments of their planet" (16.131). Existence is determined by seven external influences, including heredity, environmental conditions at conception, and social surroundings. Beings formed under Itoklanoz crystallize in their brains "Bobbin-kandelnosts," finite association mechanisms akin to springs in mechanical watches, which regulate lifespan and the quality of inner experience. Unlike the Fulasnitamnian principle, Itoklanoz allows no inherent possibility for conscious self-perfection.

Quotes from the 1950 text:

Then Nature Herself was compelled gradually to actualize the presences of these three-brained beings according to the second principle, namely, the principle 'Itoklanos,' that is, to actualize them in the same way in which She actualizes one-brained and two-brained beings... (16.131)

According to this principle, the duration of being-existence and also the whole of the contents of their common presences are in general acquired from the results arising from the following seven actualizations surrounding them, namely, from:

1. Heredity in general
2. Conditions and environment at the moment of conception
3. The combination of the radiations of all the planets of their solar system during their formation in the womb of their productress
4. The degree of being-manifestation of their producers during the period they are attaining the age of responsible being
5. The quality of being-existence similar to themselves around them
6. The quality of what are called the 'Teleokrimalnichnian' thought-waves formed in the atmosphere surrounding them also during their period of attaining the age of majority... and finally,
7. The quality of what are called the being egoplastikoori of the given being himself, that is his being-efforts for the transubstantiation in himself of all the data for obtaining objective reason. (29.438-439)

The chief particularity of existence according to this principle Itoklanoz is that in the presences of beings existing according to it... there are crystallized... 'Bobbin-kandelnosts,' that is to say, something that gives in the given localizations or brains a definite quantity of possible associations or experiencings. (29.439)

Location in Book: First appearance: Chapter 16, page 131, where it's introduced as the second principle of being-existence. Major elaboration: Chapter 29, pages 437-439, where the seven external actualizations are detailed. Additional context: Chapters 30 (page 505) and 42 (page 1049)

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Consistently contrasted with the Fulasnitamnian principle throughout the text. The principle represents a mechanical mode of existence where beings become passive recipients of external influences rather than active agents of their own development. Great Nature was forced to implement this principle as a cosmic compromise to maintain planetary equilibrium after Earth's three-brained beings ceased fulfilling their proper cosmic function.

A term used by Beelzebub to designate a type of human being characterized by vulgar or crude behavior, particularly exemplified by a "stout contemporary gentleman with the enormous foreign growth on his neck" (37.675) sitting with young street girls in a Parisian restaurant. Kafirians are grouped with other derogatory types including Asklays, Veroonks, and Klians as part of Beelzebub's observation that the same human types persist across all historical periods and civilizations, though "only their dress and the names of their nationalities have changed" (37.675). The type that Beelzebub calls Kafirian in contemporary Paris would be identical to certain beings he observed in ancient Koorkalai if dressed "in the costume of a 'Kafirian.'"

Quotes from the 1950 text:

There in front of me, that stout contemporary gentleman with the enormous foreign growth on his neck is sitting with two young street girls ... dress him in the costume of a 'Kafirian,' will he not be exactly like that very type I saw then sitting in a Kaltaan of the city Koorkalai? (37.675)

And in their majestic city Babylon, where I also happened to be, many of their centuries later ... was it not the same there? Were not the three-brained beings of the city Babylon those same Asklays, Kafirians, Veroonks, Klians, and so on? ...

Only their dress and the names of their nationalities have changed.

During Babylonian times they were called 'Assyrians,' 'Persians,' 'Sikitians,' 'Aravians,' and by other different names ending in 'ian.' (37.675)

Location in Book: Single appearance: Chapter 37, page 675.

Etymology / Notes: The term appears to derive from "kafir," meaning "unbeliever" or "infidel" in Arabic, typically applied by Muslims to non-Muslims. Gurdjieff uses this as part of his typological system for classifying recurring human types across civilizations. The Kafirian type represents a specific form of coarse, materialistic behavior that transcends historical periods. Beelzebub's point is that while external appearances and national designations change over centuries, the fundamental psychological types remain constant - what he saw in ancient Tikliamish, Babylon, and contemporary Paris are essentially the same human types manifesting the same behaviors in different historical costumes.

The present name for a country previously called Uneano, cited by Beelzebub as a historical example of Great Nature's reaction when women deprive themselves of features adapted for cosmic substance exchange. According to Beelzebub, when the female beings of England and America began cutting their hair (contrary to French women who resisted this fashion), "Nature did not fail to react and began to produce corresponding results, which will certainly take the forms, as had already occurred twice on this planet: the first time, in the country 'Uneano,' now 'Kafirstan,' where there appeared what are called 'Amazons,' and the second time in ancient Greece, where there was created the 'religion of the poetess Sappho'" (37.689).

Quote from the 1950 text:

Moreover as the beings of the female sex of both these communities there began voluntarily to deprive themselves of that part of themselves which is adapted also by Great Nature for certain exchanges of cosmic substances, Nature did not fail to react and began to produce corresponding results, which will certainly take the forms, as had already occurred twice on this planet: the first time, in the country 'Uneano,' now 'Kafirstan,' where there appeared what are called 'Amazons,' and the second time in ancient Greece, where there was created the 'religion of the poetess Sappho.' (37.689)

Location in Book: Single appearance: Chapter 37, page 689.

Etymology / Notes: Kafiristan appears to reference the historical region of Kafiristan (now Nuristan) in Afghanistan, once inhabited by non-Muslim peoples whom Muslims called "kafirs" (infidels). Gurdjieff uses this geographical reference within his critique of contemporary fashions, particularly the practice of women cutting their hair. The mention of Amazons arising in ancient Uneano/Kafirstan serves as a warning about the cosmic consequences when beings interfere with natural processes designed for the exchange of cosmic substances. The parallel with ancient Greece's "religion of the poetess Sappho" suggests similar disruptions to natural gender relations and cosmic harmony.

A type of Georgian wine mentioned in the introductory chapter when Gurdjieff visits Karapet of Tiflis, the railway worker who curses before blowing the steam whistle each morning. Gurdjieff brought "a small boordook of 'Kakheteenian' wine" (1.46) to share with Karapet as part of the "indispensable local solemn 'toasting ritual'" before asking him about his peculiar practice. The reference appears authentic to Georgian wine culture, as after drinking, Karapet "having once sung the famous Georgian song, 'Little did we tipple,' inevitably sung when drinking, he leisurely began to answer" Gurdjieff's question about his behavior. (1.46)

Quote from the 1950 text:

When I heard about this Karapet and of this practice of his, I visited him one evening after the day's work, with a small boordook of 'Kakheteenian' wine, and after performing this indispensable local solemn "toasting ritual," I asked him, of course in a suitable form and also according to the local complex of "amenities" established for mutual relationship, why he did this.

Having emptied his glass at a draught and having once sung the famous Georgian song, "Little did we tipple," inevitably sung when drinking, he leisurely began to answer as follows:

"As you drink wine not as people do today, that is to say, not merely for appearances but in fact honestly, then this already shows me that you do not wish to know about this practice of mine out of curiosity, like our engineers and technicians, but really owing to your desire for knowledge..." (1.46)

Location in Book: Single appearance: Chapter 1, page 46.

Etymology / Notes: The term appears to reference the actual Kakheti region of Georgia, famous for its wine production. In Georgian wine culture, Kakhetian wines are among the most renowned, particularly made using traditional qvevri (large clay vessel) methods. Gurdjieff's use of this specific regional wine designation demonstrates his detailed knowledge of Georgian culture and customs. The context emphasizes the importance of proper ritual and genuine intention in seeking knowledge - Karapet recognizes that Gurdjieff drinks "honestly" rather than "merely for appearances," which opens the door for authentic communication about deeper matters.

A religious feast or holiday mentioned alongside other Earth festivals such as Easter, Bairam, Zadik, and Ramadan. Beelzebub includes Kaialana in his comparison between how three-brained beings on Earth await their feasts versus how beings on other planets await the cosmic law Solioonensius. According to Beelzebub, "your favorites await these feasts of theirs with impatience because on these 'holydays' it has become customary among them to allow themselves to be more 'jolly' and to 'booze' freely" (34.622), contrasting with beings on other planets who await cosmic law manifestations for genuine evolutionary purposes.

Quote from the 1950 text:

First of all you must be told that all the three-brained beings, on whatever planet they may arise, and whatever exterior coating they may receive, always await the manifestations of the action of this law with impatience and with joy, somewhat how your favorites await what are called their feasts of 'Easter,' 'Bairam,' 'Zadik,' 'Ramadan,' 'Kaialana,' and so on.

The only difference is in this, that your favorites await these feasts of theirs with impatience because on these 'holydays' it has become customary among them to allow themselves to be more 'jolly' and to 'booze' freely; while the beings of the other planets await the action of Solioonensius with impatience because, thanks to it, the need for evolving, in the sense of the acquiring of Objective-Reason by them, increases in them by itself. (34.622)

Location in Book: Single appearance: Chapter 34, page 622.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kaialana serves as part of Beelzebub's critique of how Earth beings have corrupted the purpose of religious observances, using them merely as occasions for indulgence rather than spiritual development. The term appears in the context of explaining the cosmic law Solioonensius and how its effects differ between Earth and other planets due to the abnormal conditions of existence established by Earth beings.

The chief city of the third group of three-brained beings on the continent Ashhark in the region then called Pearl-land (now known as Hindustan or India). Beelzebub and Ahoon reached Kaimon after "four days later we came to the chief point of the existence of the beings of that third group, then the city 'Kaimon'" (21.229). This city served as the center of existence for the third independent group of Asiatic beings and became the location where Beelzebub observed the extreme manifestations of their Havatvernoni following his preaching there.

Quotes from the 1950 text:

And four days later we came to the chief point of the existence of the beings of that third group, then the city 'Kaimon.'

Having arranged there the place of our permanent existence, we did nothing during our first days there but stroll about the streets of the town, observing the specific manifestations of the beings of that third group in the process of their ordinary existence. (21.229)

For instance, only a quarter of their year after the commencement of my preaching, you could see when strolling down the street of the city Kaimon, almost at every step, beings there walking on what are called 'stilts.'

And they walked on stilts in order not to risk crushing some insect or other, a 'little being,' as they thought, just like themselves. (21.248)

From that time on various societies began to arise there in Pearl-land, in the city of Kaimon and its outskirts, whose aim was to protect 'defenseless' beings of various forms, both those existing among them and those they called 'wild.' (21.248)

Location in Book: First appearance: Chapter 21, page 229. The city appears throughout Chapter 21 as the setting for Beelzebub's observations of the third group's extreme behaviors following his teaching.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kaimon serves as a key example of how well-intentioned spiritual teaching can be distorted by the peculiar psyche of three-brained beings, leading to extreme and counterproductive behaviors such as walking on stilts to avoid harming insects and wearing veils to prevent accidentally swallowing small creatures.

Kalianjesh refers to a type of being-snake whose skins were used as writing material for preserving ancient manuscripts. An important Sumerian manuscript that fell into the hands of the philosopher Atarnakh "had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman'" (43.1094). This manuscript was exceptionally well preserved due to the durable nature of these snake skins, allowing it to survive long enough to influence Atarnakh's theory about the reciprocal maintenance of everything existing, which closely approximated the cosmic law of Trogoautoegocrat. The use of Kalianjesh skins for manuscript preservation demonstrates the advanced knowledge of ancient beings regarding materials suitable for long-term preservation of important texts.

Quote from the 1950 text:

This manuscript was well preserved because it had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman.' (43.1094)

Location in Book: Single appearance: Chapter 43, page 1094. Mentioned in the context of Beelzebub's explanation of how the philosopher Atarnakh came to develop his theory about wars on Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The designation as "being-snakes" suggests these were not ordinary reptiles but entities with some form of consciousness or special cosmic properties. The exceptional preservation quality of their skins indicates they possessed characteristics that made them particularly suitable for preserving sacred or important knowledge across long periods. This reflects the ancient understanding of which materials could best serve the transmission of knowledge to future generations, demonstrating the sophisticated practices of knowledge preservation in earlier civilizations.

Kalkali (literally "essential strivings") refers to distorted forms of being-impulses that have become crystallized in the psyche of terrestrial three-brained beings, manifesting as various maleficent "teachings" and systems of thought. These corrupted strivings arose particularly through the influence of hypnotism and related pseudo-sciences, becoming "cast into forms of definite 'teachings' existing there under the names of 'Anoklinism,' 'Darwinism,' 'anthroposophism,' 'theosophism,' and many others under the names also ending with 'ism'" (32.576). The proliferation of these maleficent Kalkali has caused the disappearance of genuine being-impulses such as "patriarchality" and "religiousness," further disharmonizing the already abnormal functioning of human psyche.

Quote from the 1950 text:

Thanks merely to this branch of their science, there was acquired in the psyche of the ordinary beings of this ill-fated planet several still new forms of what are called 'being-Kalkali,' that is 'essential strivings' which became cast into forms of definite 'teachings' existing there under the names of 'Anoklinism,' 'Darwinism,' 'anthroposophism,' 'theosophism,' and many others under the names also ending with 'ism,' thanks to which even those two data of their presences, which still helped them to be at least a little as it is becoming to three-centered beings to be, finally disappeared in them. (32.576)

Location in Book: Primary appearance: Chapter 32, pages 576-577. Context: Beelzebub's critique of how hypnotism and similar pseudo-sciences have generated maleficent teachings that corrupt human psychology.

Etymology / Notes: The term translates as "essential strivings," indicating that these are distortions of what should be genuine being-impulses directed toward self-perfecting and cosmic purpose. The suffix "-ism" in the various teachings mentioned (Darwinism, anthroposophism, theosophism, etc.) points to the systematic crystallization of these corrupted strivings into organized doctrines. The maleficent Kalkali represent a perversion of the proper functioning of being-impulses, leading to psychological disharmony reaching the degree of "Alnokhoorian cacophony" (32.576-577) and undermining the last vestiges of genuine spiritual orientation in human beings.

Kalkians refers to an ancient terrestrial people who possessed a sacred Pythoness and maintained genuine reverence for prophetic wisdom. They are mentioned by Beelzebub as an example of beings who properly honored authentic spiritual guidance, contrasted with contemporary humans who display misplaced veneration for popular writers whose work lacks comparable depth or truth. The comparison serves to illustrate how modern beings have lost the capacity to distinguish between genuine wisdom and fashionable but hollow productions, giving "the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness'" to contemporary writings that lack real substance (12.102).

Quote from the 1950 text:

Anything he writes now, they all seize upon and regard as full of indisputable truth.

Everybody today looks upon his writings with the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness.' (12.102)

Location in Book: Single appearance: Chapter 12, page 102. Used in Beelzebub's critique of how contemporary humans give unworthy reverence to popular writers while lacking proper discrimination.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kalkians represent an ideal of proper relationship to sacred wisdom, where genuine prophetic insight was appropriately honored. Their mention establishes a contrast between ancient peoples who maintained connection to real spiritual guidance and contemporary beings who have lost the capacity for such discrimination, instead directing their reverence toward superficial literary productions that lack true wisdom or transformative power.

Kalman is a solar system mentioned in the cosmic administrative hierarchy, where the father of the captain of the ship 'Karnak' was promoted to serve as Ruler after "his long years of blameless service to his endlessness in the performance of the duties of captain from almost the very beginning of the World-creation" (3.64). This promotion represents advancement within the cosmic governmental structure, where experienced beings who have demonstrated exceptional service are elevated to positions of planetary or solar system administration. The solar system Kalman thus represents a domain within the cosmic hierarchy where qualified beings serve as Rulers under the authority of his endlessness.

Quote from the 1950 text:

This last post of mine, namely, that of captain of the ship 'Karnak', I took, strictly speaking, in succession to my father, when after his long years of blameless service to his endlessness in the performance of the duties of captain from almost the very beginning of the World-creation, he had become worthy to be promoted to the post of Ruler of the solar system 'Kalman.' (3.64)

Location in Book: Single appearance: Chapter 3, page 64. Mentioned during the captain's explanation of how he inherited his position aboard the ship 'Karnak'.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference illustrates the cosmic administrative hierarchy where experienced beings advance from ship captaincy to planetary or solar system rulership, demonstrating the structured nature of cosmic governance under his endlessness. This hierarchical progression suggests that cosmic administration requires extensive practical experience and demonstrated commitment to sacred service before beings become worthy of governing entire solar systems.

Kalmanuior refers to a three-brained being on Earth who has achieved sufficient inner development that it is "not forbidden us from Above to be frank" with them about cosmic truths (41.901). This represents a level of being-attainment that qualifies an individual to receive direct communication from higher cosmic beings without violating the sacred interdiction placed upon beings of Beelzebub's tribe. The term is used by Beelzebub when describing the Bokharian dervish who had achieved profound understanding of cosmic laws through forty years of persistent study, making him worthy of receiving truthful cosmic information that would ordinarily be forbidden to share with terrestrial beings.

Quote from the 1950 text:

I had full moral right to tell him the truth about myself, because by his attainments he was already 'Kalmanuior,' that is, a three-brained being of that planet with whom it is not forbidden us from Above to be frank.

But at that moment I could in no way do this, because there was also present there the dervish Hadji-Bogga-Eddin who was still an ordinary terrestrial three-brained being, concerning whom, already long before, it was forbidden under oath from Above to the beings of our tribe to communicate true information to any one of them on any occasion whatsoever. (41.901)

Location in Book: Single appearance: Chapter 41, page 901. Used during Beelzebub's encounter with the Bokharian dervish who had achieved exceptional understanding of cosmic vibrations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The distinction between Kalmanuior and ordinary terrestrial beings reflects the cosmic hierarchy of development and the sacred protocols governing the transmission of higher knowledge. The interdiction mentioned was instituted "on the initiative of the Very Saintly Ashiata Shiemash" because it is necessary for Earth beings to acquire "knowledge-of-being" through their own efforts rather than through direct revelation (41.901).

Kalnokranonis refers to a transparent protective structure aboard the interplanetary ship 'Karnak', described as "somewhat resembling what we should call a large 'glass bell'" (2.55). Located above the highest "Kasnik" (upper deck) of the ship, the Kalnokranonis provides a covered observation area where passengers can sit while "observing the boundless space." During Beelzebub's journey, this structure shelters him, his grandson Hassein, and his servant Ahoon as they conduct their conversations about the solar systems and planets Beelzebub had visited during his years of exile.

Quote from the 1950 text:

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space. (2.55)

Location in Book: Single appearance: Chapter 2, page 55. Mentioned at the opening of Beelzebub's narrative as the setting for his tales to Hassein.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kalnokranonis serves as the literal and symbolic setting for the transmission of cosmic knowledge, providing both physical protection and a contemplative space for observing the Universe. Its glass-like transparency enables direct observation of cosmic phenomena while maintaining the safety necessary for interplanetary travel, making it an appropriate setting for Beelzebub's educational discourse about planetary existence and cosmic laws.

Kaltaan represents a type of social gathering establishment found in the ancient city of Koorkalai, the center-of-culture of the Asian community called Tikliamish. These establishments were "similar also to contemporary restaurants" (37.674) and served as places where three-brained beings gathered to observe and pass time. Beelzebub uses the Kaltaani of Koorkalai to illustrate the unchanging patterns of human social behavior across different civilizations, comparing them to the Sakroopiaks of ancient Atlantis and contemporary Parisian restaurants.

Quotes from the 1950 text:

And after Atlantis had perished, and many, many centuries had passed, when I was on the continent Asia in the city of Koorkalai, their new center-of-culture of that ancient community there called Tikliamish, and sat at times among them in their Kaltaani which were similar also to contemporary restaurants, was I not witness of similar 'scenes'? (37.674)

There in front of me, that stout contemporary gentleman with the enormous foreign growth on his neck is sitting with two young street girls ... dress him in the costume of a 'Kafirian,' will he not be exactly like that very type I saw then sitting in a Kaltaan of the city Koorkalai? (37.675)

Location in Book: Single appearance: Chapter 37, page 675. Used in Beelzebub's philosophical comparison of human social behavior across civilizations while observing beings in a Montmartre restaurant.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The plural form "Kaltaani" follows patterns typical of Gurdjieff's constructed languages. These establishments are part of a recurring pattern in the text where similar social institutions appear across different civilizations - Sakroopiaks in Atlantis, Kaltaani in ancient Asia, and later called Chaihana, Ashhana, Caravanseray in other regions (19.186), ultimately evolving into contemporary cafes, restaurants, clubs, and dance halls.

Kaltusara refers to a severely distorted state of being-mentation that represents the extreme degradation of normal thinking capacity. According to Ahoon, there was a harmful factor that arose during Beelzebub's fifth stay on Earth which, by their sixth and final visit, "had become the chief cause why, in every one of those favorites of yours, from the very first day of their arising until their formation as responsible beings, their ableness of normal being-mentation is step by step distorted and finally transformed almost into a 'Kaltusara'" (30.450). Ahoon identifies this factor as what Earth beings call "art," which has become definitively maleficent for contemporary beings and serves as the basis for the final atrophy of whatever data for being-mentation have survived in them.

Quote from the 1950 text:

No, I will only remind His Right Reverence of one factor, the cause of which arose during our fifth stay on the surface of that planet, and which, when we were there for the sixth and last time, had become the chief cause why, in every one of those favorites of yours, from the very first day of their arising until their formation as responsible beings, their ableness of normal being-mentation is step by step distorted and finally transformed almost into a 'Kaltusara.' (30.450)

Location in Book: Single appearance: Chapter 30, page 450.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Kaltusara represents the ultimate degeneration of human mental capacity, where normal being-mentation becomes completely distorted. The term appears in Ahoon's critique of contemporary art as a destructive force that systematically undermines whatever remnants of genuine thinking ability remain in Earth beings. This reflects Gurdjieff's view that much of what passes for culture and artistic expression actually serves to further mechanize and degrade human consciousness rather than develop it. The progression "almost into a Kaltusara" suggests this represents a state just short of complete mental dissolution.

Kalunom was the ancient name for one of the epidemic diseases that result from specific cosmic processes affecting three-brained beings on Earth. During periods of planetary Chirnooanovo (cosmic displacement), Earth beings experience abnormal reactions instead of the normal "remorse of conscience" that occurs on other planets. These abnormal reactions manifest as "specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on" (42.959).

Quote from the 1950 text:

But there on your planet, thanks to the common presences of your favorites having become so odd, from a variety of causes both proceeding from outside of them and arising through their own fault, the result of the action of this common-cosmic actualization does not proceed in them as it proceeds in the presences of the three-brained beings arising on other planets during 'Chirnooanovo'; that is to say, instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on. (42.959)

Location in Book: Single appearance: Chapter 42, page 959.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Kalunom represents one of the ancient manifestations of the abnormal functioning of Earth beings during cosmic processes that should normally produce conscience awakening. Instead of experiencing healthy remorse for past actions against their convictions, Earth beings develop epidemic diseases as physical manifestations of spiritual dysfunction. This reflects Gurdjieff's teaching that physical diseases often have psycho-spiritual origins, and that Earth's beings have developed such abnormal inner constitutions that even beneficial cosmic influences produce harmful effects rather than the intended spiritual benefits.

Kalyan refers to a water pipe used for smoking, mentioned in the context of Mullah Nassr Eddin's habits. When Beelzebub visited him in Persia, Mullah Nassr Eddin would engage in "hubble-bubbling" the water in his Kalyan before making his philosophical observations about human types and contemporary civilization. "And indeed, when after he had pronounced the tirade and had thoroughly finished 'hubble-bubbling,' the water in his 'Kalyan,' he - while giving in his subsequent speech with the 'subtle venom' which is proper to him, a definition of the whole presence and general essence of the beings of the contemporary community 'Persia' - explained to me" his comparisons of different peoples to various types of birds (34.598).

Quote from the 1950 text:

When the said cavalcade had moved off a long way, Mullah first of all uttering his favorite saying: 'So-and-so-and-so-must-be; do-not-do-what-must-not-be,' and having also uttered his favorite exclamation, somewhat resembling 'Zrrt!!,' he returned to his place and suggested to me that I should do the same, then, having arranged the still smoldering charcoal on his 'Kalyan,' he sighed deeply and pronounced the following tirade, which, as always, was not immediately understandable. (34.598)

Location in Book: Single appearance: Chapter 34, page 598 (appears twice).

Etymology / Notes: The term is likely derived from "qalyān" (قلیان), the Persian/Arabic word for a water pipe or hookah, also known as a shisha or narghile. In the context of the Tales, the Kalyan serves as both a literal smoking device and a contemplative ritual for Mullah Nassr Eddin, providing the deliberate pause and reflection necessary before delivering his characteristically profound and allegorical observations about human nature. The "hubble-bubbling" of the water creates a meditative interlude that precedes his wisdom teachings, suggesting the importance of contemplative preparation before speaking truth.

Kalzanooarnian refers to a type of trace or evidence concerning past events or beings. When Beelzebub was investigating the individuality of Makary Kronbernkzion during his sixth descent to Earth, he discovered that "a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there" (44.1136). The complete absence of Kalzanooarnian traces concerning Makary Kronbernkzion necessitated Beelzebub's resort to special Spipsychoonalian investigative methods, including mediumism, to gather information about this crucial figure in Earth's history.

Quote from the 1950 text:

And so, my boy, when during that sixth descent of mine I learned about the beginning of that sad common-cosmic history which came about there on your planet, and when I began to investigate it on the spot during my sojourn there, and also to make clear to myself the individuality of this Makary Kronbernkzion, then, because a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there, I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means. (44.1136)

Location in Book: Single appearance: Chapter 44, page 1136.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears to designate a specific category or quality of evidence or traces that can remain from past events or beings. The complete disappearance of all Kalzanooarnian traces concerning Makary Kronbernkzion suggests these represent the most basic or conventional forms of historical evidence - perhaps physical, documentary, or cultural remnants that would normally survive to provide information about significant figures. Their total absence indicates the extraordinary passage of time and the magnitude of the cosmic events that had occurred, requiring Beelzebub to employ supernatural investigative methods to reconstruct this crucial piece of Earth's spiritual history.

Kanil-El-Norkel was a first-degree initiate from among the Moors who co-founded the Club of the Adherents-of-Legominism in Babylon together with Pythagoras. "One of these two initiated learned beings of the Earth who had his arising among, as they are called, the Moors, was named Kanil-El-Norkel. The other learned initiated being was named Pythagoras, and he arose from among, as they are called, the Hellenes" (30.455). These two learned beings met in Babylon and through their "Ooissapagaoomnian-exchange-of-opinions" - conversations about which forms of being-existence can serve for the welfare of future beings - they recognized the systematic destruction of initiated beings and Legominisms during wars and popular risings, leading them to organize their club to preserve sacred knowledge (30.455-456).

Quote from the 1950 text:

As it later became clear to me, these two learned beings happened to meet in the city of Babylon and during what is called their 'Ooissapagaoomnian-exchange-of-opinions,' that is to say during those conversations the theme of which was, which forms of being-existence of the beings can serve for the welfare of the beings of the future, they clearly constated that in the course of the change of generations of beings on the Earth a very undesirable and distressing phenomenon occurs, namely, that, during the processes of reciprocal destruction, that is during what are called 'wars' and 'popular risings,' a great number of initiated beings of all degrees are for some reason or other invariably destroyed, and, together with them, there are also destroyed forever very many Legominisms through which alone various information about former real events on the Earth is transmitted and continues to be transmitted from generation to generation. (30.455)

Location in Book: First appearance: Chapter 30, page 455. Also referenced on page 456.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages, possibly suggesting Arabic or Middle Eastern linguistic construction. Kanil-El-Norkel represents the synthesis of Moorish wisdom with Hellenic philosophical tradition in the preservation of sacred knowledge. His collaboration with Pythagoras demonstrates the universal nature of genuine initiate work that transcends cultural and ethnic boundaries. The fact that both founders were first-degree initiates according to the renewed rules of Ashiata Shiemash indicates their authentic spiritual development and qualification to guide the preservation of Legominisms for future generations.

Karabaghian is a type of donkey that breeds in the Caucasus, mentioned in two of Mullah Nassr Eddin's wise sayings quoted by Beelzebub. In his first saying about the universality of judicial incompetence, Mullah Nassr Eddin observes that "donkeys are alike, they are only differently called. For instance, the species of donkey breeding in the Caucasus is called 'Karabaghian'; and precisely the same kind of donkey breeding in Turkestan is called 'Khorassanian'" (43.1090). In his second saying about the unchanging nature of certain beings, he notes that "Past centuries have shown us that Karabaghian asses will never sing like nightingales, nor will they refrain from indulging their noble taste for real Shooshoonian thistles" (43.1068).

Quotes from the 1950 text:

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian." (43.1090)

Past centuries have shown us that Karabaghian asses will never sing like nightingales, nor will they refrain from indulging their noble taste for real Shooshoonian thistles. (43.1068)

Location in Book: First appearance: Chapter 43, page 1068. Recurs on page 1090.

Etymology / Notes: The name likely derives from "Karabagh" (or Karabakh), a historical region in the South Caucasus. In both sayings, Mullah Nassr Eddin uses Karabaghian donkeys as metaphors for human types whose fundamental nature remains unchanged despite superficial differences in naming or circumstances. The first saying emphasizes the universality of certain qualities beneath different labels, while the second suggests the futility of expecting fundamental transformation in beings who remain attached to their essential nature and preferences.

Karakoon, meaning "Black-sands," is the current name for the former principal part of the ancient country Tikliamish, which was once "the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence" (19.185). After the third great catastrophe covered this fertile land with Kashmanoon (sands), "this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands'" (19.185).

Quote from the 1950 text:

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands.' (19.185)

Location in Book: Single appearance: Chapter 19, page 185.

Etymology / Notes: The term is explicitly defined in the text as meaning "Black-sands." Karakoon represents the transformation of the most fertile and prosperous region of Earth into barren desert, embodying Gurdjieff's theme of the cyclical rise and fall of civilizations through cosmic catastrophe. The transformation from Tikliamish (a great center of culture) to Karakoon (black desert sands) illustrates the impermanence of all terrestrial achievements and the recurring pattern of destruction that follows periods of human development.

A railway worker in Tiflis (modern Tbilisi, Georgia) whose job was to release steam into the morning whistle that woke the entire town. Karapet developed the practice of pronouncing "in various keys all the curses he knew" before pulling the rope, reasoning that if he cursed first all those who would curse him for disturbing their sleep, their subsequent curses would have no effect on him (1.46-50). Gurdjieff presents Karapet as an "extremely sympathetic" and "precious jewel" whose principle justified the author's own approach to writing, describing him as "not so well known everywhere on earth, but never forgotten by all who have once met him" (1.45). Karapet's wisdom came from reading a book entitled Dreams and Witchcraft and experiencing instinctive uneasiness from the negative vibrations directed at him daily by the awakened citizens.

Quotes from the 1950 text:

So when he would come in the morning to the rope with which he released the steam for the whistle, he would, before taking hold of the rope and pulling it, wave his hand in all directions and solemnly, like a Mohammedan mullah from a minaret, loudly cry:

"Your mother is a ---, your father is a ---, your grandfather is more than a ---; may your eyes, ears, nose, spleen, liver, corns ..." and so on; in short, he pronounced in various keys all the curses he knew, and not until he had done so would he pull the rope. (1.45-46)

And indeed, everyone awakened by the noise I make with the steam whistle, which disturbs his sweet morning slumbers, must without doubt curse me 'by everything under the sun,' just me, the cause of this hellish row, and thanks to this, there must of course certainly flow towards my person from all directions, vibrations of all kinds of malice.

.. if I should curse beforehand all those to whom my service for the benefit of certain among them might seem disturbing, then... it would have... no effect on me at all. (1.49)

Location in Book: Single appearance: Chapter 1, page 45. The complete story extends through pages 45-50.

Etymology / Notes: Karapet is an Armenian name meaning "herald" or "messenger," appropriate for someone whose job involved making announcements via steam whistle. This real-life figure represents Gurdjieff's interest in folk wisdom and practical psychology. Karapet's solution demonstrates an understanding of the psychological law that conscious anticipation can neutralize unconscious effects - a principle that runs throughout Gurdjieff's work. His story serves as Gurdjieff's justification for potentially shocking or offensive material in his book, suggesting that by acknowledging probable negative reactions in advance, their harmful effects can be neutralized. The detailed ethnographic description of Karapet and his reasoning reflects Gurdjieff's appreciation for authentic folk psychology and practical wisdom found among ordinary people.

His story serves as Gurdjieff's justification for potentially shocking or offensive material in his book, but more fundamentally, it establishes a sophisticated psychological contract with the reader. By placing this tale at the very beginning, Gurdjieff is employing Karapet's own method on his audience - he's essentially "blowing the whistle" on his own intentions. The story functions as both warning and inoculation: readers are forewarned that they will encounter disturbing, offensive, or deliberately provocative material throughout the text, and by consciously acknowledging this probability upfront, Gurdjieff aims to neutralize the automatic defensive reactions that might otherwise cause readers to reject his teachings outright. This represents a masterful application of practical psychology - rather than ambushing readers with shocking content, he prepares their psyche to receive it constructively. The placement suggests Gurdjieff understood that his revolutionary ideas about human consciousness, the relativity of truth, and the mechanical nature of ordinary life would naturally provoke resistance, and he needed a psychological strategy to bypass initial rejection. Karapet's story thus becomes a meta-commentary on Gurdjieff's entire pedagogical approach: the conscious use of controlled shocks to awaken sleeping consciousness.

Karatas is Beelzebub's home planet, located in the space "Assooparatsata" of the Milky Way. It is described as a fully developed planet where three-brained beings like Beelzebub arise and exist under conditions suited to their essence. The planet is situated in the solar system Pandetznokh, whose sun is also called the "Pole Star," and serves as both Beelzebub's place of origin and his destination following his long period of exile. Time flows forty-nine times faster on Karatas compared to the Most Holy Sun Absolute, and the planet has a satellite called Prnokhpaioch, which plays a role in the cosmic process of the sacred Heptaparaparshinokh.

Quotes from the 1950 text:

It was flying from the spaces "Assooparatsata," that is, from the spaces of the "Milky Way," from the planet Karatas to the solar system "Pandetznokh," the sun of which is also called the "Pole Star." (2.51)

Only a little before this journey Beelzebub had returned home to the planet Karatas where he had received his arising and far from which, on account of circumstances independent of his own essence, he had passed many years of his existence in conditions not proper to his nature. (2.51)

Location in Book: First appearance: Chapter 2, page 51. Also appears in Chapters 16, (pages 121-128), 18, 19, 22, 31, 35, 38, 39, 40, 44, 45, 46, and 47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Karatas represents the ideal conditions for three-brained beings' development and stands in contrast to Earth's abnormal conditions. The planet's dual-sun system (Samos and Selos) provides the astronomical foundation for time measurement, with one Karatas year equivalent to 389 Earth years.

The cosmic term for what terrestrial beings call "fat." Karatsiag is deposited in superfluous amounts in abstaining monks as a result of the involutionary process of being-Exioëry (sperm) when they fail to actualize proper being-Partkdolg-duty. "The first kind of action of this definite substance consists in this, that it promotes the depositing of superfluous what is called 'Karatsiag,' or, as they call it there, 'fat'" (39.809). This excessive accumulation occurs because the monks do not intentionally aid the evolution of substances formed from the first being-food, nor do they remove these substances naturally, causing them to involve and produce various transient substances with harmful effects on the planetary body.

Quote from the 1950 text:

The first kind of action of this definite substance consists in this, that it promotes the depositing of superfluous what is called 'Karatsiag,' or, as they call it there, 'fat.' And its second kind of action promotes the arising and the dispersing over the whole planetary body of what are called 'Poisonioonoskirian-vibrations.'

The consequence of all this is that in the first case these terrestrial abstaining monks become extraordinarily, as it is usually said there, fat, and sometimes one indeed meets among these fat monks specimens with such an abundant deposit of fat, that they could give many points to that form of being there which they expressly fatten in order to increase this same fat in their planetary bodies, and this form of being they call there 'pig.' (39.809)

Location in Book: Single appearance: Chapter 39, page 809.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents Gurdjieff's scientific terminology for a fundamental biological substance, contrasting the cosmic understanding with terrestrial nomenclature. The concept illustrates how improper spiritual practices - sexual abstinence without corresponding inner work - lead to physical and psychic distortions. This demonstrates a key principle in Gurdjieff's teaching: that authentic spiritual development requires conscious effort and understanding of cosmic laws, rather than mere external observances that can actually harm the practitioner's development.

The name of the space-ship (transspace ship) aboard which Beelzebub travels with his grandson Hassein and faithful servant Ahoon, serving as the primary setting for the entire narrative. The 'Karnak' is traveling from the planet Karatas to the planet Revozvradendr for an important conference, with planned stops at the holy planet Purgatory and planet Deskaldino. The ship's captain inherited his position from his father, who had served "from almost the very beginning of the World-creation" and was promoted to "Ruler of the solar system 'Kalman'" (3.64). During the journey, the ship encounters various cosmic phenomena and serves as the venue for the climactic Most Great Universal Solemnity in which Beelzebub is honored for achieving the sacred gradation of Podkoolad.

Quotes from the 1950 text:

And that is why Beelzebub, after a long absence, happened now to be again in the center of the Universe. ...

And it was as the outcome of this that Beelzebub was now making the long journey on the ship 'Karnak' from the planet Karatas to the planet Revozvradendr.

On this big space-ship 'Karnak', the passengers included the kinsmen and attendants of Beelzebub and also many beings who served on the ship itself. (2.54)

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space. (2.55)

Location in Book: First appearance: Chapter 2, page 54. Recurring throughout the entire narrative as the setting for Beelzebub's tales.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, though it may reference the ancient Egyptian temple complex at Karnak, suggesting themes of sacred knowledge and cosmic architecture. The ship represents a perfect cosmic vehicle capable of traversing vast distances through space, embodying the advanced technology and spiritual development of higher cosmic civilizations. The 'Karnak' serves not merely as transportation but as a sacred space where cosmic wisdom is transmitted from grandfather to grandson, making it both literally and symbolically the vessel that carries forward universal knowledge and understanding.

A descriptive term used by Beelzebub to characterize the physical form of three-brained beings on the planet Mars. The karoona form features "a long broad trunk, amply provided with fat, and heads with enormous protruding and shining eyes" (3.61). This body type represents how planetary bodies of three-brained beings are "coated and take an exterior form in conformity with the nature of the given planet, and are adapted in their details to the surrounding nature" (3.61). The term appears to be Beelzebub's way of conveying to Hassein a form that would be recognizable or understandable to his grandson, though the exact referent remains undefined in the text.

Quote from the 1950 text:

For instance, on that planet on which it was ordained that all we exiles should exist, namely, the planet Mars, the three-brained beings are coated with planetary bodies having the form - how shall I tell you - a form like a 'karoona,' that is to say, they have a long broad trunk, amply provided with fat, and heads with enormous protruding and shining eyes. (3.61)

Location in Book: Single appearance: Chapter 3, page 61.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Beelzebub's hesitant phrasing ("how shall I tell you") suggests he is searching for a familiar comparison to help Hassein visualize this alien form. The concept illustrates a fundamental principle in Gurdjieff's cosmology: that three-brained beings throughout the universe develop physical forms precisely adapted to their planetary environments, demonstrating the universal law of correspondence between being and environment. The karoona form specifically emphasizes the Martian beings' exceptional visual and locomotive capabilities, with "almost the whole strength" of their bodies adapted "to generate energy for their eyes and for their wings." (3.61)

An anatomical term from Moses's medical writings referring to the female genital structures covering the clitoris, specifically corresponding to what contemporary medicine calls "labia majora" and "labia minora." According to Great Nature's arrangement, waste substances (including Kulnabo residue) are discharged "from the places between the 'Kartotakhnian hills'" in girls, parallel to the discharge between Toolkhtotino and Sarnuonino in boys (42.1005). The term appears in Moses's comprehensive study of human physiology documented in his book Tookha Tes Nalool Pan, which formed the theoretical foundation for his creation of sacred religious rites addressing natural bodily processes.

Quote from the 1950 text:

The parts of the organism of boys located at the end of what is called the "genital member" and which are named in this incomparable book "Toolkhtotino" and "Sarnuonino" are named by contemporary medicine there "glans penis" and "prepuce penis"; and the "Kartotakhnian hills," covering what is called the "clitoris" of girls, are called "labia majora" and "labia minora" or as is said in common language, "the large and small obscene lips." (42.1005)

Location in Book: Single appearance: Chapter 42, page 1005.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The metaphorical use of "hills" suggests elevated formations or prominences, which anatomically corresponds to the natural structure of the female genital anatomy. This term exemplifies Gurdjieff's creation of alternative anatomical terminology that contrasts with contemporary medical language, suggesting more detailed or nuanced understanding of physiological processes within the context of cosmic laws and natural functions. The term appears alongside other specialized anatomical terms (Toolkhtotino, Sarnuonino) in Moses's medical research into the disease Moordoorten and its prevention through religious practices.

Soil-forming substances that accumulate over time on the surface of terra firma regions, serving as a natural covering and preservation medium. When combined with snow, Kashiman creates conditions of "Isoliazsokhlanness" (hermetically closed sphere), enabling exceptional preservation of organic remains. "These planetary bodies of mammoths have been so well preserved for such a long time, because these snows were then very soon after covered with Kashiman and thus there obtained the condition of 'Isoliazsokhlanness,' that is, as your favorites would say, the condition of a hermetically closed sphere" (40.839). Kashiman also naturally accumulated over ruins and buried artifacts, as seen when Saint Makary Kronbernkzion's production "lay for a long time beneath the ruins and was gradually covered with 'Kashiman'" (44.1133-1134).

Quotes from the 1950 text:

It is interesting to notice that at the present time there, in these depressions formerly covered with snow, and which were later covered with 'Kashiman,' that is with those substances which in general form on the surface of terra firma regions what is called 'soil,' there are sometimes still found now even well-preserved planetary bodies of these mammoths. (40.838)

These planetary bodies of mammoths have been so well preserved for such a long time, because these snows were then very soon after covered with Kashiman and thus there obtained the condition of 'Isoliazsokhlanness,' that is, as your favorites would say, the condition of a hermetically closed sphere, in which these planetary bodies of mammoths have never since been exposed, as is said there, 'to decomposition,' that is to say, the active elements of which these planetary bodies are in general formed have not completely involved back to their prime origin. (40.839)

Location in Book: First appearance: Chapter 40, pages 838-839. Referenced again in Chapter 44, pages 1133-1134.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents Gurdjieff's scientific terminology for natural geological processes, specifically the formation of soil through the accumulation of organic and inorganic substances over time. The concept demonstrates how natural preservation occurs through the combination of environmental factors, creating sealed conditions that prevent decomposition - a principle that applies both to paleontological specimens (mammoths) and to the preservation of important historical documents and artifacts across millennia.

A writing material used on ancient Earth, generally made from buffalo hide and later replaced by parchment. Lentrohamsanin, the Universal Hasnamuss, created an unprecedented Kashireitleer "from a hundred buffalo hides joined together" (28.395) upon which he inscribed his maleficent political invention that eventually reached the learned beings of Babylon and contributed to the destruction of Ashiata Shiemash's labors. "At that period of the flow of time on the planet Earth, the Kashireitleers were generally made from one or another part of the hide of a quadruped being call there 'buffalo,' but Lentrohamsanin made his Kashireitleer from a hundred buffalo hides joined together" (28.395).

Quotes from the 1950 text:

At that period of the flow of time on the planet Earth, the Kashireitleers were generally made from one or another part of the hide of a quadruped being call there 'buffalo,' but Lentrohamsanin made his Kashireitleer from a hundred buffalo hides joined together.

These Kashireitleers were replaced there later by what is called 'parchment.' (28.395)

And he took with him, there to the city of Babylon, an exact copy of the mentioned Kashireitleer, but made on papyrus, the original of which had been inscribed by his great-grandfather and which he had obtained by inheritance, and at the very height of the 'frenzy' concerning the 'question-of-the-soul' during one of the last big general meetings of the learned beings, he read aloud the contents of that maleficent 'invention' of his great-grandfather's (28.402)

Location in Book: First appearance: Chapter 28, page 391. Recurring throughout Chapter 28 (pages 395, 398, 400, 402).

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of Gurdjieff's linguistic inventions to describe ancient writing materials, emphasizing the historical progression from animal-hide based materials to more refined substances like parchment and papyrus - a technological evolution that parallels the transmission and corruption of knowledge across civilizations.

Sands that covered the most fertile lands of Earth after the third great catastrophe, transforming rich civilizations into deserts. The term is used interchangeably with "Sands" to describe the devastating covering that buried the prosperous countries of Tikliamish and Maralpleicie. "But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands'" (19.185). This catastrophic event transformed what was once "the richest and most fertile of all the terra firmas" into bare desert.

Quote from the 1950 text:

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands.'

During these periods the second also quite independent group of three-brained beings of your planet also dwelt on that continent Ashhark, on that part which was then called the country Maralpleicie.

Later when this second group also began to have a center point of their existence they called it the 'city Gob' and the whole country was for a long time called 'Goblandia.'

This locality also was afterwards covered by Kashmanoon and now the former principal part of this also once flourishing country is called simply 'The Gobi Desert.' (19.185)

Location in Book: First appearance: Chapter 19, page 185 (appears twice).

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of the most dramatic examples of planetary catastrophe in Beelzebub's historical narrative, demonstrating the impermanence of even the greatest civilizations. The Kashmanoon that buried Tikliamish (now the Karakoom desert) and Maralpleicie (now the Gobi Desert) serves as a powerful symbol of the cyclical nature of rise and fall in human history. The transformation from the most fertile lands to barren deserts illustrates Gurdjieff's teaching about the vulnerability of all terrestrial achievements to cosmic forces beyond human control, emphasizing the need for beings to focus on inner development rather than external accomplishments that can be destroyed by planetary catastrophes.

The upper deck of a cosmic ship, as exemplified by the ship 'Karnak'. Beelzebub, Hassein, and Ahoon were "seated on the highest 'Kasnik,' that is, on the upper deck of the ship 'Karnak' under the 'Kalnokranonis,' somewhat resembling what we should call a large 'glass bell,' and were talking there among themselves while observing the boundless space" (2.55). This location served as the primary setting for Beelzebub's tales to his grandson during their cosmic journey.

Quote from the 1950 text:

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space.

Beelzebub was talking about the solar system where he had passed long years.

</>And Beelzebub was just then describing the peculiarities of the nature of the planet called Venus. (2.55)

Location in Book: Single appearance: Chapter 2, page 55.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term establishes the physical setting for the entire narrative framework of Beelzebub's Tales, providing a cosmic context for the transmission of wisdom from grandfather to grandson. The Kasnik, covered by the Kalnokranonis (glass bell-like structure), creates an observatory-like environment perfect for cosmic contemplation and storytelling. This elevated position on the ship symbolically represents the elevated perspective from which Beelzebub can survey and explain the cosmic laws and terrestrial events to Hassein, emphasizing the importance of gaining proper perspective to understand universal truths.

A fairy tale that contains the character "Terasakhaboora," referenced by Mullah Nassr Eddin in his metaphorical description of how Christianity became corrupted from its original form. In Beelzebub's discourse on religion, Christianity is described as having been transformed from a teaching based on "resplendent Love" into "a 'resplendent-Terasakhaboora' from the fairy tale 'Kasoaadjy'" (38.702). The reference serves as part of Mullah Nassr Eddin's wisdom about things that maintain an appearance of beauty while being fundamentally corrupted from their original essence.

Quote from the 1950 text:

But thereafter they began gradually to 'strip' also this religious teaching based on 'resplendent Love,' and transformed it into something also 'resplendent,' but already, as our dear Mullah Nassr Eddin says, into a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy.'

In the case of this great religious teaching, indeed, it also happened among them, that its followers divided themselves, on account of exterior details of small importance, into various sects, and came to be called not just 'Christians' as all the first followers of this teaching called themselves - but 'Orthodox,' 'Sevrodox,' 'Ypsylodox,' 'Hamilodox,' and various other cognomens also ending in 'dox.'

And into this teaching of truth and verity, they began also to mix for various egoistic and political reasons, fragments taken from other religious teachings already existing there, but fragments such as had not only nothing in common with the teaching of Jesus, but which sometimes even flatly contradicted the truths this Divine Teacher taught. (38.702)

Location in Book: Single appearance: Chapter 38, page 702.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The fairy tale "Kasoaadjy" appears to be Gurdjieff's invention, serving as part of his pedagogical method of using obscure cultural references to convey deeper meanings about the mechanical distortion of sacred teachings. The specific fairy tale content is not elaborated in the text, but its function is clear through Mullah Nassr Eddin's usage: it contains a character (Terasakhaboora) that represents something maintaining outward beauty while being corrupted internally. This metaphor appears within Beelzebub's critique of how genuine religious teachings become perverted through sectarian divisions and the mixing of contradictory elements from other sources, while maintaining an outward appearance of spiritual beauty. The reference exemplifies Gurdjieff's technique of embedding wisdom within seemingly casual cultural allusions.

A Buddhist sect that arose from the Self-tamers when the original group divided due to a rebellion by the wives against their extreme practices. Those Self-tamers "who had renounced the several obligations they had undertaken in their native country" Pearl-land were called "Katoshkihydooraki," distinguishing them from the "Orthodoxhydooraki" who remained faithful to their original vows (22.258). The schism occurred when the wives learned the true nature of the "special form of 'suffering'" their husbands had planned to practice in Sincratorza (Tibet), leading many men to abandon their sacred obligations under spousal influence.

Quote from the 1950 text:

But when, as I have already said, they, having settled down, set about carrying out in practice the special form of 'suffering' which they had invented, and their wives, having learned its true nature, rebelled, then many of them, having fallen under the influence of their wives, declined to carry out the obligations they had undertaken while still in Pearl-land - and as a result, they then divided into independent parties.

From this time on, these sectarians, formerly called the Self-tamers, now began to be called by various names; those of the Self-tamers who remained faithful to the obligations they had taken upon themselves were called 'Orthodoxhydooraki,' while the rest, who had renounced the several obligations they had undertaken in their native country, were called 'Katoshkihydooraki.' (22.258)

Location in Book: Single appearance: Chapter 22, page 258.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term contrasts with "Orthodoxhydooraki" to distinguish between the orthodox (faithful) and heterodox branches of the Self-tamers sect. The Katoshkihydooraki represent those who compromised their spiritual commitments due to family pressure, illustrating a recurring theme in Gurdjieff's work about the conflict between authentic spiritual development and ordinary social obligations. Their abandonment of the vows made in Pearl-land to achieve deliverance from Kundabuffer's consequences demonstrates how external influences can derail serious inner work. While the Orthodoxhydooraki went to the extreme of establishing a horrific monastery with perpetual immurement, the Katoshkihydooraki chose the opposite path of abandoning their spiritual aspirations entirely.

Magistrates or judges in Turkish and Persian legal systems. Beelzebub mentions them in the context of a conversation with Mullah Nassr Eddin about "the difference in the legal proceedings and in the sentences passed between the Turkish and Persian 'kazi,' that is magistrates; and concerning the equality of their justice" (43.1089). This term serves as the basis for one of Mullah Nassr Eddin's characteristic observations about the universal nature of terrestrial inadequacy in positions of authority.

Quote from the 1950 text:

Once we spoke about the difference in the legal proceedings and in the sentences passed between the Turkish and Persian 'kazi,' that is magistrates; and concerning the equality of their justice, he then said:

'Ekh! My dear friend!

Is there such a thing anywhere on Earth as a wise legal examination of men's guilt?

The kazi are the same everywhere, only their names are different. In Persia they are called Persian, in Turkey, Turkish.

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian."' (43.1089-1090)

Location in Book: Single appearance: Chapter 43, pages 1089-1090 (appears twice).

Etymology / Notes: The term "kazi" derives from the Arabic "qadi" (judge), used throughout Islamic legal systems. In Gurdjieff's text, this real historical term serves as an example in Mullah Nassr Eddin's satirical wisdom about the universal inadequacy of human institutions. The comparison between different regional varieties of both magistrates and donkeys reflects the recurring theme throughout Beelzebub's Tales that superficial differences in names and customs mask fundamental similarities in human limitations and pretensions to authority. This saying apparently became a permanent part of Beelzebub's thinking process, as he notes it "was thereafter always imprinted in my brain; and during my existence on your planet I always remembered it when I had any comparison to make."

The manner in which cosmic processes proceed according to universal law, characterized by "law-conformable gradualness." This principle governs how the blending of subjective and objective "tempos" must occur in the Megalocosmos, ensuring that all transformations follow proper cosmic timing rather than artificial acceleration. Beelzebub explains that "in the Megalocosmos the blending of the tempos proceeds only 'Kaznookizkernian,' that is, as your favorites would say, with 'law-conformable gradualness'" (46.1172).

Quote from the 1950 text:

Besides this question of Justice, it is necessary to act toward the unconscious part of a being in such a way as to make it possible for certain functions to remain inactive from time to time, in order that it might be always possible for this unconscious part gradually and in its time to blend its newly acquired subjective 'tempos' with the objective 'tempos' of our common Megalocosmos.

One must notice that in the Megalocosmos the blending of the tempos proceeds only 'Kaznookizkernian,' that is, as your favorites would say, with 'law-conformable gradualness.'

And so, if you wish that your 'active mentation' during your future responsible existence should proceed correctly and productively, you must now, if such a mentation has already begun in you and if such an inner process has undesirable consequences for your planetary body, not occupy yourself at all for a while with such mentation, however much you may like it and however greatly it may interest you, otherwise 'Dezonakooasanz' will result in you, that is to say, only one part of your whole presence will acquire another tempo, and in consequence you will become again, as your favorites would say, 'lopsided.' (46.1172)

Location in Book: Single appearance: Chapter 46, page 1172.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The concept emphasizes the critical importance of proper timing in cosmic processes and individual development. The term appears in Beelzebub's final counsel to Hassein about the dangers of forcing inner development beyond what the planetary body can harmoniously accommodate. This principle of "law-conformable gradualness" serves as a warning against the spiritual impatience that can lead to "Dezonakooasanz" (lopsided development), where one part of a being develops at an incompatible tempo with the rest. The Kaznookizkernian principle reflects the universal law that sustainable transformation must respect the natural rhythms and limitations of cosmic and individual functioning.

Red strings made from "twisted intestines" that were strung on the Lav-Merz-Nokh apparatus created by King-Too-Toz, equivalent to quarter notes in contemporary musical terminology. These strings were positioned "between these white, black, and hair strings" and "stretched on either side of the hair strings" in a configuration that allowed their vibrations to be adjusted by "tightening or loosening these strings" to blend harmoniously with the "frequently changing vibrations obtained from the hair strings" (40.852).

Quote from the 1950 text:

On this Lav-Merz-Nokh between these white, black, and hair strings there were also strung in each octave fourteen strings also from 'twisted intestines,' which were painted red and called 'Keesookesschoor,' and if contemporary beings of the Earth were to use these strings they would call them 'quarter notes.'

In addition to this, all those 'quarter note strings' which were stretched on either side of the hair strings were fitted in such a way that the vibrations issuing from them could at any moment be changed as desired by means of tightening or loosening these strings and thus the vibrations they produced could be regulated and by ear blended with the frequently changing vibrations obtained from the hair strings.

And this was so done because thanks to the frequently changing vibrations of the hair strings, the qualitativeness of which, I already said, depended on the temperature of the atmosphere, on the radiations of the beings present nearby, and on many other causes, the vibrations of these 'red strings' acquired such a property that if they did not blend with the vibrations of the hair strings the vibrations issuing from them would act on the beings present very 'cacophonically-harmfully,' even to their possible total destruction. (40.852)

Location in Book: Single appearance: Chapter 40, page 852.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The Keesookesschoor strings were essential for the harmonic functioning of the Lav-Merz-Nokh, serving as a bridge between the fixed tonal strings (white and black) and the variable "chaotic" hair strings. Their ability to be tuned in real-time prevented the dangerous "cacophonically-harmful" effects that could result from improper harmonic blending. When Chai-Yoo later simplified the apparatus into the "King" instrument, he eliminated both the red Keesookesschoor strings and the hair strings, retaining only the white and black strings, thus reducing a sophisticated cosmic demonstration device to a mere entertainment instrument that became the foundation for contemporary pianos and similar instruments.

A fuel composed of the dung of quadruped animals, commonly burned in Tandoors throughout the continent of Asia for cooking and heating. The practical properties of Keeziak make it particularly suitable for sustained burning, as "the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time" (42.1025). This fuel plays an important role in the purification rituals of certain tribes, including the Kolenian gypsies who use it in their self-fumigation ceremonies and the Toosooly Kurds who burn it in their sacred Mungulls. The slow-burning nature of Keeziak maintains the constant heat necessary for these ritual practices, which Beelzebub suggests may have originated from ancient wise beings' inventions for health and welfare purposes.

Quote from the 1950 text:

In these Tandoors in Asia they burn chiefly what is called 'Keeziak' - a fuel composed of the dung of quadruped animals.

The rite itself consists in this, that when the family of these gypsies returns home in the evening they first remove all their clothing and shake them in this Tandoor.

It is almost always hot in this Tandoor because the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time. (42.1025)

Location in Book: First appearance: Chapter 42, page 1025. Also mentioned on page 1027.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, though it may be derived from or influenced by actual Asian terms for dried animal dung used as fuel. Keeziak represents the practical wisdom embedded in traditional customs that serve both utilitarian and ritual purposes. Its dual function - as everyday cooking fuel and as the heat source for purification ceremonies - exemplifies Gurdjieff's recurring theme that beneficial customs often combine practical necessity with health benefits. The sustained heat provided by Keeziak makes it ideal for both daily cooking needs and the ritual fumigation practices that protect against disease, demonstrating how ancient wisdom embedded practical health measures within cultural traditions.

A Martian form of communication or written message, used by the three-brained beings of planet Mars to convey formal communications. When the honorable Toof-Nef-Tef of Mars wished to see Beelzebub personally before his departure, "This request of the honorable Toof-Nef-Tef was translated to me through our Ahoon by means of what is there called a 'Kelli-E-Ofoo'" (45.1149). The Kelli-E-Ofoo contained a formal invitation expressing the old being's desire to see and bless Beelzebub for the last time, to thank all beings of Beelzebub's tribe for their good relations with Mars, and included a postscript explaining that the large size of Toof-Nef-Tef's planetary body prevented him from presenting himself at Beelzebub's house, thus requiring Beelzebub to come to his "Fal-Fe-Foof."

Quote from the 1950 text:

This request of the honorable Toof-Nef-Tef was translated to me through our Ahoon by means of what is there called a 'Kelli-E-Ofoo.'

The text of this Kelli-E-Ofoo was as follows:

'I have heard that you, your Right Reverence, have become worthy of receiving from our common father creator full pardon for the transgressions of your youth, and that you are now leaving my native land forever. And therefore, I, an old being, very much wish to see you and to bless you personally for the last time...' (45.1149)

Location in Book: Single appearance: Chapter 45, page 1149.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kelli-E-Ofoo represents the formal, respectful mode of communication used by the advanced three-brained beings of Mars, contrasting with the less developed communication methods of Earth beings. The formal structure and courteous tone of the message demonstrate the higher level of civilization achieved by Martian beings, who, unlike Earth beings, knew the true nature and purpose of Beelzebub's presence on their planet. The term suggests a sophisticated form of written correspondence that maintains proper protocol between beings of different ranks and circumstances.

The designation for the great secret council convened by all followers of the teaching of Jesus Christ in the locality of Kelnuk on the shores of the Dead Sea, in the two hundred and fourteenth year after His birth. The Kelnuanian Council was historically significant as the assembly that first instituted the Christian custom of fasting, establishing rules for abstaining from certain edible products at specific times of the year. The council was held in secret because followers of Jesus Christ were being rigorously persecuted by the power-possessing people who feared that if people lived according to this teaching, "all the motives for displaying their power would disappear, and thereby those shocks would cease, the satisfaction of which evoke the tickling of their inner god named 'Self-Love'" (42.1016). The council is remembered for the famous dispute between the great Hertoonano and the Greek philosopher Veggendiadi concerning the consumption of animal flesh, which ultimately led to the unanimous decision to establish fasting periods to avoid the harmful substance Eknokh.

Quote from the 1950 text:

It was just during that Kelnuanian Council that its members first laid down the rule that the followers of the teaching of Jesus Christ should on certain days abstain from consuming certain edible products for food.

And the initial cause of the institution of this fast was the dispute at this Kelnuanian Council between two then famous learned men, namely, the great Hertoonano and the great Greek philosopher Veggendiadi. (42.1016-1017)

Location in Book: First appearance: Chapter 42, pages 1016-1017. Also mentioned on pages 1022.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages derived from "Kelnuk," with the suffix "-ian" indicating "of or pertaining to Kelnuk." The Kelnuanian Council represents a crucial turning point in Gurdjieff's alternative history of Christianity, where he demonstrates how genuine spiritual practices (fasting to avoid harmful substances like Eknokh) become corrupted over time into mere formal observances that miss their original therapeutic purpose. The council's decisions show the contrast between the original scientific understanding of nutrition and health versus the degraded practices of contemporary Christianity, particularly Russian Orthodox fasting which permits fish consumption - precisely the foods containing the harmful substance Eknokh that the original fasting was designed to avoid.

A locality situated on the shores of the Dead Sea where the great secret Kelnuanian Council was convened by all followers of the teaching of Jesus Christ in the two hundred and fourteenth year after His birth. This council was held in secret because followers of Jesus Christ were being rigorously persecuted by the power-possessing people of that time, who feared that if people lived according to this teaching, "all the motives for displaying their power would disappear" (42.1016-1017). The Kelnuanian Council is historically significant as the assembly that first instituted the custom of Christian fasting, establishing rules for abstaining from certain edible products at specific times of the year. The council is particularly remembered for the famous dispute between the great Hertoonano and the Greek philosopher Veggendiadi concerning the consumption of animal flesh, which led to the formulation of fasting practices designed to avoid the harmful substance Eknokh.

Quote from the 1950 text:

The custom of fasting was instituted and introduced into the Christian religion by the great secret Kelnuanian Council.

This secret Kelnuanian Council was convened by all the followers of the then still new teaching of Jesus Christ in the locality of Kelnuk, lying on the shores of the Dead Sea. Hence it is known in the history of the Christian religion as the Kelnuanian Council.

And it was held in secret because the followers of the teaching of Jesus Christ were then everywhere rigorously persecuted by the power-possessing people. (42.1016)

Location in Book: Single appearance: Chapter 42, page 1016.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kelnuk serves as the geographical foundation for the "Kelnuanian Council," demonstrating Gurdjieff's method of creating plausible historical detail through invented place names. The location on the shores of the Dead Sea provides geographical authenticity while the secrecy of the council explains why it might not appear in conventional historical records. The council's decisions at Kelnuk represent a crucial turning point in Gurdjieff's alternative history of Christianity, showing how genuine spiritual practices (fasting to avoid harmful substances) became corrupted into mere formal observances that miss their original purpose.

A dervish friend and collaborator of Hadji-Asvatz-Troov in the underground kingdom, described as a former professional watchmaker who became highly respected among his comrades for being "very sensible and learned" and for discussing profound questions that made "everyone, willy-nilly, had to ponder about them seriously" (41.882). Even before his initiation into the dervishes, he had been a watchmaker, and continued to devote his free time to this craft in the monastery. He was known for his "freakish idea" of creating a mechanical watch that would show time exactly without any spring whatsoever, based on his principle that "nothing on the Earth is absolutely still, because the Earth itself moves" (41.882). He collaborated extensively with Hadji-Asvatz-Troov in various scientific endeavors, including creating musical instruments, studying ancient theories of vibrations, setting up gas lighting systems, and constructing precise measuring apparatuses for vibrational experiments.

Quote from the 1950 text:

Although this dervish friend of mine was regarded by his comrades and acquaintances as rather a queer sort, nevertheless they all respected and esteemed him, as he was very sensible and learned and often talked of such questions that everyone, willy-nilly, had to ponder about them seriously.

Before his initiation into the dervishes, he had been a real professional, namely, a watchmaker.

And in the monastery also, he devoted all his free time to this favorite craft of his. (41.882)

Location in Book: First appearance: Chapter 41, page 882. Mentioned throughout Chapter 41, pages 882-883, 888, 890, 893, 909.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Kerbalai" may incorporate elements suggesting a Central Asian origin, fitting the Bokharian/Turkestan setting. Kerbalai-Azis-Nuaran represents the archetype of the craftsman-scientist who applies practical skills to profound theoretical investigations. His character demonstrates Gurdjieff's theme that genuine knowledge often resides with those who combine manual expertise with deep questioning of fundamental principles, rather than with conventional scholars. His collaborations with Hadji-Asvatz-Troov exemplify the productive synthesis of different forms of knowledge - practical mechanical skill combined with theoretical understanding of cosmic laws.

A large river on the continent Ashhark (now Asia) that flows into the Sea of Beneficence and has its source in the eastern heights of the country. The city Gob, capital of the second group of Asiatic beings, was situated on both banks of the mouth of this river and was renowned throughout the planet for producing the finest fabrics and precious ornaments. The Keria-chi valley, along with that of the Naria-chi river, housed the main population centers of this second group of beings on the continent Ashhark. During his return journey after his third descent, Beelzebub traveled through Tibet and "came to the source of the river called the Keria-chi and a few days later, sailing down to the Sea of Beneficence," reached his ship 'Occasion' (22.265).

Quote from the 1950 text:

The City Gob was situated on both banks of the mouth of a large river called the 'Keria-chi' which flowed into the Sea of Beneficence and which had its rise in the eastern heights of this country.

Into this Sea of Beneficence, on its western side, another large river flowed called the 'Naria-chi.'

And it was in the valleys of these two large rivers that the beings of the second group of the continent Ashhark chiefly existed. (20.207)

Location in Book: First appearance: Chapter 20, page 207. Also mentioned in Chapter 22, page 265.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "-chi" suffix appears to be Gurdjieff's invention for rivers, as seen also in "Naria-chi." The Keria-chi serves as an important geographical landmark in Beelzebub's narrative, representing one of the major waterways that supported the second great center of Earth civilization after Atlantis. Its mention as both Beelzebub's route of approach to the city Gob and later as his departure route demonstrates its significance as a major transportation artery in the ancient world.

A cosmic process belonging to Great Nature, defined as "the obtaining of the required totality of vibrations by adaptation" (17.143). This process serves as one of two possible factors that can activate Djartklom - the separation of Okidanokh into its three fundamental forces - within the presence of beings. Unlike the conscious fulfillment of being-Partkdolg-duty (which requires the being's intentional effort), Kerkoolnonarnian-actualization "proceeds in beings absolutely without the participation of their consciousness" (17.144). It represents a natural, adaptive mechanism by which beings automatically achieve the vibrational equilibrium necessary for cosmic functioning, ensuring that the sacred Triamazikamno can operate even when conscious striving is absent.

Quotes from the 1950 text:

...the factors for this process in the presences of beings are either the results of the conscious processes of 'Partkdolg-duty' on the part of the beings themselves... or of that process of Great Nature Herself which exists in the Universe under the name 'Kerkoolnonarnian-actualization,' which process means 'The-obtaining-of-the-required-totality-of-vibrations-by-adaptation.'

This latter process proceeds in beings absolutely without the participation of their consciousness. (17.143-144)

In both cases when Okidanokh enters into the presence of a being and the process of Djartklom proceeds in it, then each of its fundamental parts blends with those perceptions which correspond with it according to what is called 'Kindred-vibrations' and which are present in the being at the moment, and further, these parts are concentrated upon the corresponding localization, that is, upon the corresponding brain.

And these blendings are called 'being-Impulsakri.' (17.144)

Location in Book: Single appearance: Chapter 17, pages 143-144.

Etymology / Notes: The term is explicitly defined within the text itself as meaning "the obtaining of the required totality of vibrations by adaptation." This process represents Great Nature's backup mechanism to ensure cosmic law functions even when beings fail to engage consciously in their spiritual development. It demonstrates Gurdjieff's teaching that while conscious work (Partkdolg-duty) is the ideal path for three-brained beings, Nature provides automatic processes to maintain cosmic equilibrium when conscious effort is lacking. The term exemplifies the mechanical versus conscious pathways available to beings for participating in cosmic processes.

An ancient form of theatrical performance that served as an intermediate stage between the sacred mysteries of Babylonian times and contemporary theatrical spectacles. These performances were the equivalent of what are now called "puppet shows" (Petrushka) on the continent Europe. Kesbaadji replaced the earlier mysteries that had incorporated useful information and knowledge through "currents-of-associative-movements," but they were eventually superseded by theatrical shows that act "particularly perniciously in the process of the progressive 'shrinking' of their psyche" (30.479).

Quote from the 1950 text:

These mysteries there incorporated in the process of their ordinary existence centuries earlier already began gradually to disappear soon after the Babylonian period. At first their place was taken by what are called their 'Kesbaadji,' or, as they are now called there on the continent Europe, 'puppet shows' (Petrushka); but, afterwards they were finally ousted by their still existing 'theatrical-shows' or 'spectacles' which are there now one of the forms of that said contemporary art of theirs which acts particularly perniciously in the process of the progressive 'shrinking' of their psyche. (30.479)

Location in Book: Single appearance: Chapter 30, page 479.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kesbaadji represents a crucial transitional phase in the degeneration of sacred art forms, positioned between the authentic mysteries that conveyed cosmic knowledge through associative movements and the hollow theatrical spectacles that merely entertain while diminishing psychic capacity. This progression exemplifies Gurdjieff's recurring theme of how genuine esoteric knowledge becomes progressively corrupted and externalized over time, losing its transformative power.

A type of three-brained being characterized by the necessity of two distinct independent sexes for the completion of the sacred Heptaparaparshinokh for species continuation, contrasted with the original Polormedekhtic beings who required only one being. Current three-brained beings on Karatas and Earth are "Keschapmartnian," meaning "nearly half-beings," because "the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'Ashagiprotoëry,' is not in the centers of those planets upon which we arise... but is in the centers of their satellites" (39.770).

Quote from the 1950 text:

On the planet Earth, just as on other planets of our Universe where Keschapmartnian three-brained beings breed and exist, that is to say, those three-brained beings the formation of whose Exioëry for the purpose of creating a new being must obligatorily proceed in the presences of two distinct independent sexes, the fundamental difference between the sacred Exioëries formed in the presences of the distinct and opposite sexes of Keschapmartnian beings, that is to say, in 'men' and 'women,' is, that in the Exioëry formed in the presences of beings of the male sex, the localized sacred 'affirming' or 'positive' force of the sacred Triamazikamno participates; while for the completed formation of the Exioëry in the presences of beings of the female sex, there participates the localized sacred 'denying' or 'negative' force of the same sacred law. (23.278)

Location in Book: First appearance: Chapter 14, page 106, Recurs in 23.274, 23.277-280, 23.288, 28.392, 39.770-771, 44.1130.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Keschapmartnian condition results from planetary accidents that altered the cosmic arrangement, requiring the final Stopinder of Heptaparaparshinokh to be located in satellites rather than planetary centers. This cosmic configuration necessitates the sacred process Elmooarno between opposite sexes for species continuation, as opposed to the self-sufficient Polormedekhtic beings who completed this process individually. The term applies universally to all three-brained beings whose planets have satellite arrangements housing the Ashagiprotoëry.

The second-being-body of a three-brained being, also known as the "Astral body" in terrestrial terminology. The Kesdjan is composed of higher cosmic substances distinct from those forming the physical planetary body, and its coating and perfection are essential stages in a being's development toward objective Reason. Under the original Fulasnitamnian principle, beings were "obliged to exist until there was coated in them and completely perfected by reason what is called the 'body-Kesdjan'" (16.130). The Kesdjan body is nourished by second-being-food (air and substances taken through breathing and skin pores) and serves as an intermediary vehicle between the planetary body and the higher-being-body (soul). When properly developed, it enables the second kind of being-Reason called Okiartaaitokhsa and can survive physical death, rising to appropriate spheres according to cosmic law.

Quotes from the 1950 text:

... they were obliged to exist until there was coated in them and completely perfected by reason what is called the 'body-Kesdjan,' or, as they themselves later began to name this being-part of theirs - of which, by the way, contemporary beings know only by hearsay - the 'Astral-body.' (16.130)

The second being Reason, which is named 'Okiartaaitokhsa,' can be in the presences of those three-brained beings, in whom their second-being-body-Kesdjan is already completely coated and functions independently. (39.770)

At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body-Kesdjan of a being arises - have their place of concentration. (39.765)

Location in Book: Discussed extensively throughout Chapters 16, 28, 29, 32, 34, 38, 39, 42, 43, and 45.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kesdjan body represents a crucial element in Gurdjieff's teaching about the triadic structure of higher being-development: planetary body (physical), Kesdjan (astral), and Soul (highest). Its proper coating requires conscious work and specific cosmic substances, particularly Hanbledzoin. The body can be materialized through sacred processes like Almznoshinoo and plays essential roles in post-mortem existence, reincarnation processes (Okipkhalevnian), and spiritual communication between different spheres of existence.

A type of planetary surface configuration characterized by equal division between land and water masses. The planet Mars is described as having what is called a "Keskestasantnian-firm-surface," meaning "one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water" (22.266). This surface type results from Mars functioning as an "Mdnel-outianlink" in the transformation of cosmic substances within the solar system Ors, creating a balanced planetary arrangement that supports the agricultural and water management needs of Martian three-brained beings.

Quote from the 1950 text:

Clearly to understand in what work it was there that I became interested, you must know, first of all, that the planet Mars is for the system Ors, to which it belongs, what is called an 'Mdnel-outianlink' in the transformation of cosmic substances, in consequence of which it has what is called a 'Keskestasantnian-firm-surface,' that is to say, one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water. (22.266)

Location in Book: Single appearance: Chapter 22, page 266.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Keskestasantnian surface configuration represents a specific cosmic arrangement that enables Mars to fulfill its function as an "Mdnel-outianlink" in the transformation of cosmic substances. This balanced division between land and water creates the conditions that necessitate the complex engineering projects undertaken by Martian beings to transport water from one hemisphere to the other for agricultural purposes, demonstrating how planetary cosmic functions directly influence the practical activities of their inhabitants.

The name given to private compartments on space-ships, equivalent to what are called "cabins" on terrestrial steamers. When Beelzebub needed to tend to his aging body after the second being-food, he would retire to his Kesshah "in order to cool his already extremely decrepit tail a little in a certain liquid, to which he was compelled to have recourse from time to time on account of his old age" (46.1161). The term appears as part of the detailed description of life aboard the intersystem ship Karnak, illustrating the organized living arrangements necessary for long cosmic voyages.

Quote from the 1950 text:

After the process of taking in the second being-food, Beelzebub did not immediately return from the "Djameechoonatra" where they usually spent their time in conversation, but first went to his "Kesshah."

Kesshah is the name given to those compartments on space-ships which on terrestrial steamers are called "cabins."

Beelzebub first entered his Kesshah in order to cool his already extremely decrepit tail a little in a certain liquid, to which he was compelled to have recourse from time to time on account of his old age. (46.1161)

Location in Book: First appearance: Chapter 41, page 917, recurs Chapter 46, page 1161.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kesshah represents the private living quarters aboard cosmic vessels, contrasted with the common areas like the Djameechoonatra where beings gather for meals and conversation. The description of Beelzebub's medicinal routine in his Kesshah adds a humanizing detail to his character, showing how even highly evolved beings must attend to the physical needs of their aging bodies during long cosmic journeys.

A quadruped being whose excretion was used as one of four ingredients in a special liquid for preparing bamboos used in the experimental apparatus Alla-attapan, constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel. The liquid consisted of "(1) The white of the eggs of the bird then called 'Amersamarskanapa' (2) The juice of the planet called 'Chiltoonakh' (3) The excretion of a quadruped being bearing the name 'Kezmaral' (4) A specially prepared what is called 'mercury-amalgam'" (40.837). The bamboos soaked in this mixture were crucial components that, when exposed to colored rays or sound vibrations, would be permanently dyed the corresponding colors, enabling the apparatus to demonstrate the sacred cosmic law of Heptaparaparshinokh.

Quote from the 1950 text:

These bamboos were soaked in a liquid consisting of:

1. The white of the eggs of the bird then called 'Amersamarskanapa'
2. The juice of the planet called 'Chiltoonakh'
3. The excretion of a quadruped being bearing the name 'Kezmaral'
4. A specially prepared what is called 'mercury-amalgam' (40.837)

Location in Book: Single appearance: Chapter 40, page 837.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kezmaral represents one element in the sophisticated scientific methodology employed by the Chinese saint-brothers in their investigation of cosmic laws. Its excretion, combined with other exotic substances, created a reactive medium that enabled the precise measurement and demonstration of the relationship between colored light rays and sound vibrations according to the sacred law of Heptaparaparshinokh. The inclusion of such specialized biological materials demonstrates the level of precise knowledge required for genuine objective science.

A term indicating something confused, muddled, or garbled to the point of causing delight through its absurdity. Beelzebub uses this expression to describe how terrestrial initiates corrupted the sacred Legominisms about the holy planet Purgatory, mixing them with confused notions about the soul's immortality to such an extent that "they, having fallen under the influence of this psychosis, mixed into the Legominisms concerning the holy planet Purgatory and handed down such a 'Khaboor-Chooboor' that the tail of our Lucifer from pleasurable emotion turned a shade of what is called the color 'tango'" (39.804). The term suggests something so thoroughly bungled that it becomes comically absurd rather than merely wrong.

Quote from the 1950 text:

The point is that, in spite of the fact that the initiates of that epoch were still relatively normal responsible beings who did not easily change their ideals, as is done there at the present time by the majority of contemporary beings, just as, as they themselves express it, the 'London-Phu-Phu-Kle' change their gloves; yet during this period the psychosis which seized all these strange three-brained beings of finding out at whatever cost whether they had a soul and whether it was immortal, was so strong and widespread, that this unhealthy need of their psyche stirred and infected the minds of even the genuine initiates there and they, having fallen under the influence of this psychosis, mixed into the Legominisms concerning the holy planet Purgatory and handed down such a 'Khaboor-Chooboor' that the tail of our Lucifer from pleasurable emotion turned a shade of what is called the color 'tango.' (39.804)

Location in Book: Single appearance: Chapter 39, page 804.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference to Lucifer's tail turning "tango" colored from pleasurable emotion suggests that Khaboor-Chooboor represents something so thoroughly confused that it becomes amusing rather than merely erroneous. The context indicates how genuine spiritual knowledge becomes corrupted when mixed with popular psychological obsessions, creating garbled teachings that bear little resemblance to their original sacred content.

A people whose labor provided the money that funded the education of Turkish rulers in Europe. Beelzebub uses this term in drawing a parallel between Russian and Turkish political practices, explaining that just as Russian czars were funded "by the sweat of the peasants" for their European education, "these present callow Turkish rulers were also provided by their own 'patriarchal' fathers with much 'money,' this time however obtained by the sweat of the 'Khaivansanansaks,' and also sent to the continent Europe to receive there what they call a 'good education' for the future welfare of their fatherland" (38.713). The term appears within Beelzebub's satirical critique of how European education corrupted young rulers' understanding of proper governance.

Quote from the 1950 text:

It is very interesting to notice further that just as formerly the Russian czar was supplied by his nearest old patriarchal functionaries with a great quantity of what is called 'money,' obtained by the sweat of the peasants, and was sent to the continent of Europe to study in the various communities there a great number of methods of government, in order that when he returned he might the better orientate himself in the ruling of his community; so likewise these present callow Turkish rulers were also provided by their own 'patriarchal' fathers with much 'money,' this time however obtained by the sweat of the 'Khaivansanansaks,' and also sent to the continent Europe to receive there what they call a 'good education' for the future welfare of their fatherland. (38.713)

Location in Book: Single appearance: Chapter 38, page 713.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khaivansanansaks represent the exploited laboring class whose efforts fund the miseducation of their future rulers, serving as an example of how ordinary beings' genuine work supports systems that ultimately work against their own interests. Their mention alongside "peasants" in the Russian example suggests they occupy a similar social and economic position within the Turkish community structure.

A type of food item mentioned twice by Gurdjieff in authorial asides, paired with French armagnac as essential provisions for his writing work. The term appears in both the Prologue and a note at the end of Chapter 41, suggesting it represents a favorite or necessary sustenance for the author during the composition process. Bastourma is a traditional cured meat preparation common in Armenian, Turkish, and Middle Eastern cuisines, while "Khaizarian" appears to be Gurdjieff's regional or quality designation for this particular variety.

Quotes from the 1950 text:

If only there be plenty of French armagnac and "Khaizarian bastourma," I shall find a way out of even this difficult situation. (1.13)

[Note: If anyone is very interested in the ideas presented in this chapter, I advise him to read, without fail, my proposed book entitled The Opiumists, if, of course, for the writing of this book there will be sufficient French armagnac and Khaizarian bastourma. The Author] (41.917)

Location in Book: First appearance: Chapter 1 (The arousing of though), page 13. Also appears in authorial note at end of Chapter 41, page 917.

Etymology / Notes: "Bastourma" (also spelled basturma or pastirma) is a traditional air-dried cured meat preparation. "Khaizarian" appears to be Gurdjieff's specific regional or quality designation, possibly relating to a particular source or style of preparation. The pairing with French armagnac suggests these represent Gurdjieff's personal preferences for sustenance during intensive writing periods, appearing in contexts where he discusses the challenges of literary composition.

A solar system through which the transspace ship 'Karnak' passes during its return journey from the sun Absolute to Beelzebub's home planet Karatas. The ship's captain informs Beelzebub that they will "soon be passing through the solar system Khalmian" (35.657) and that if they do not change course immediately after passing through this system, they will "greatly lengthen the path" to reach the holy planet Purgatory for Beelzebub's desired visit to his son Tooilan's family. Khalmian thus serves as a crucial navigational reference point in determining the ship's trajectory through cosmic space.

Quote from the 1950 text:

Your Reverence, at the beginning of our journey you condescended to let fall a word which hinted that on the return journey you would perhaps decide to stop on the way at the holy planet Purgatory to see the family of your son Tooilan. If this is indeed your intention, then it will be better if you give me the order to do so now, because we shall soon be passing through the solar system Khalmian, and if having passed this system we do not direct the falling of our ship immediately more to the left, we shall greatly lengthen the path of its falling. (35.657)

Location in Book: Single appearance: Chapter 35, page 657.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Khalmian functions as part of the cosmic geography that frames Beelzebub's narrative, representing the vast scales of space through which conscious beings must navigate. The reference emphasizes the precision required in cosmic travel and the importance of making navigational decisions at appropriate moments to avoid unnecessarily prolonging journeys through the Megalocosmos.

A designation referring to a type of goats that existed on the continent Atlantis during the time of Theophany. These goats were famous for producing milk whose cream was one of the three essential ingredients used in creating the mixture that led to Theophany's discovery of the cosmic law of Heptaparaparshinokh. The cream from Khenionian goat milk was combined with extract from the plant Patetook and pine-resin to create a mastic for chewing after eating. When this mixture was poured onto a marble slab to dry, it consistently formed "seven definite plane surfaces" (40.820), leading to the development of the Atlantean science of Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture on to a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured on to that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces. (40.820)

Location in Book: Single appearance: Chapter 40, page 820.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khenionian goats serve as one element in the narrative of how fundamental cosmic laws were accidentally discovered through careful observation of natural phenomena. Their milk cream, when combined with specific other substances, provided the material basis for revealing the law of seven-aspectness that governs cosmic manifestations. The reference to these goats being "famous" suggests they held special significance in Atlantean culture, possibly indicating recognition of their unique properties that made them suitable for scientific investigation.

A small community dwelling in the mountains of the Caucasus that remains the sole preserve of the ancient Hebrew custom of isolating women during menstruation. According to Beelzebub, this beneficial practice was originally established by the wise King Solomon and existed among the Hebrew people for considerable time before being despised and abandoned by other communities during Hebrew decline. "At the present time, this custom exists there only among a very small community to be found in the mountains of the Caucasus and bearing the name 'Khevsoory,' just those same Khevsoory who give many scientists there no sleep, because of the problem of the origin of that small community" (43.1114).

Quote from the 1950 text:

"That is why this good custom was not only not spread further, but gradually, also owing to their other characteristic properties, which I have already sufficiently explained to you, that is to say, owing to the fact that this Hebrew people had themselves fallen under the influence of other communities which had become great, and had followed their examples - this good custom began to be despised and was ultimately forsaken and forgotten by the very founders themselves.

"At the present time, this custom exists there only among a very small community to be found in the mountains of the Caucasus and bearing the name 'Khevsoory,' just those same Khevsoory who give many scientists there no sleep, because of the problem of the origin of that small community." (43.1114)

Location in Book: Single appearance: Chapter 43, page 1114.

Etymology / Notes: The term appears to refer to an actual Caucasian mountain people known to Gurdjieff. Their mysterious origin puzzles contemporary scientists, and they serve as an example of how genuinely beneficial ancient customs survive only in isolated communities that resist the general degeneration affecting most three-brained beings. The preservation of this Solomonic practice among the Khevsoory demonstrates the pattern by which objective knowledge becomes relegated to remote enclaves while mainstream communities abandon wisdom due to their characteristic properties of envy and imitation.

A solar system from which the famous planet "Remorse-of-Conscience" became separated due to cosmic disruptions caused by the Geneotriamazikamnian contact on the Most Most Holy Sun Absolute. As explained in the account of cosmic history, "It was just then that there became separated from the solar system called Khlarfogo that famous planet which exists alone in space and has quite exceptional particularities and which is at the present time called Remorse-of-Conscience" (39.798). This separation occurred when the primary consequences of the Geneotriamazikamnian contact "had already had time during a certain period to change the harmonious movement of many solar systems and to produce a disharmony in the inner functioning of certain of their planets." (39.798)

Quote from the 1950 text:

It was just then that there became separated from the solar system called Khlarfogo that famous planet which exists alone in space and has quite exceptional particularities and which is at the present time called Remorse-of-Conscience. (39.798)

Location in Book: Single appearance: Chapter 39, page 798, within Beelzebub's explanation of the cosmic consequences of the Geneotriamazikamnian contact and its effects on higher being-parts throughout the universe.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Khlarfogo represents one of many solar systems affected by the cosmic disruption that occurred when perfected Sacred Individuals assembled on the Most Most Holy Sun Absolute created unusual vibrations. The separation of the planet Remorse-of-Conscience from this solar system illustrates how higher cosmic processes can have far-reaching consequences throughout the Megalocosmos, demonstrating the interconnected nature of all cosmic phenomena and the vulnerability of even large-scale cosmic formations to disruptions in the fundamental cosmic laws.

A term designating a breed of donkey from Turkestan, used in Mullah Nassr Eddin's saying to illustrate the universal principle that superficial differences in names do not alter essential sameness. According to the wise Mullah, "donkeys are alike, they are only differently called. For instance, the species of donkey breeding in the Caucasus is called 'Karabaghian'; and precisely the same kind of donkey breeding in Turkestan is called 'Khorassanian'" (43.1090). The term also appears as "Khorassanian-donkey" in Beelzebub's direct instruction to a three-brained being: "think a little, not as you have been accustomed to think during the whole of your existence, like a 'Khorassanian-donkey,' but think a little honestly and sincerely" (19.192).

Quotes from the 1950 text:

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian." (43.1090)

Think, I told him further, think a little, not as you have been accustomed to think during the whole of your existence, like a "Khorassanian-donkey," but think a little honestly and sincerely, as it is proper to think, for a being as you call yourself, "in-the-likeness-of-God." (19.192)

Location in Book: First appearance: Chapter 19, page 192 (as "Khorassanian-donkey"). Also appears in Chapter 43, page 1090, within Mullah Nassr Eddin's saying about regional nomenclature.

Etymology / Notes: "Khorassanian" derives from Khorasan (Khurasan), a historical region in Central Asia covering parts of modern Iran, Afghanistan, and Central Asian republics. In Gurdjieff's usage, the term serves both as a concrete geographical reference and as a metaphor for mindless, habitual thinking. Mullah Nassr Eddin's observation that regional names for essentially identical donkeys reflects the broader human tendency to mistake superficial differences for fundamental distinctions - a theme central to Gurdjieff's critique of mechanical thinking and identification.

The enormous workshop or laboratory of Gornahoor Harharkh on the planet Saturn, where he conducted his scientific investigations into the properties of the Omnipresent Okidanokh. Within this "enormous Khrh or workshop of Gornahoor Harharkh there were, besides the already mentioned Hrhaharhtzaha, several other large independent appliances, and, among them, two quite special what are called 'Lifechakans' which Gornahoor himself called 'Krhrrhihirhi'" (18.154). The Khrh served as the setting for Beelzebub's firsthand observation of scientific demonstrations regarding the three component parts of the cosmic Active Element.

Quotes from the 1950 text:

Meanwhile bear in mind that in the enormous Khrh or workshop of Gornahoor Harharkh there were, besides the already mentioned Hrhaharhtzaha, several other large independent appliances. (18.154)

Having said this, he approached nearer to the Hrahaharhtzaha and pressed a certain button. The result was that the whole of the enormous Khrh or 'workshop' was suddenly so strongly lit up that our organs of sight temporarily ceased to function. (18.157)

Location in Book: First appearance: Chapter 18, page 154. Recurs on page 157 during the demonstration of artificial light production through Okidanokh experiments.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khrh represents the pinnacle of scientific facility design for cosmic research, equipped with multiple specialized apparatuses for investigating fundamental cosmic processes. Gornahoor Harharkh's Khrh demonstrates the advanced scientific capabilities of Saturn's three-brained beings and serves as the venue for some of the most sophisticated experiments described in the Tales, providing Beelzebub with direct experiential knowledge of cosmic laws that inform his later teachings.

A Central Asian political entity whose capital served as the meeting place for an important diplomatic conference during the time of Beelzebub's observations on Earth. When Asiatic rulers became alarmed about a widespread disease affecting their armies, "they were compelled to conclude a truce and either themselves assemble or send their representatives to one place, namely, to the capital of what was then called the 'Kilmantooshian Khanate,' in order jointly to find a way out of the situation which had arisen" (42.982). The conference included "rulers of the various independent groups of Asiatic peoples, or their representatives, together of course with the representatives of medicine of that time," and resulted in the decision to establish prostitution throughout Asia as a solution to the military health crisis.

Quote from the 1950 text:

In view of the fact that at that period all the governments of the separate Asiatic countries needed and wished to have healthy and strong armies, they were compelled to conclude a truce and either themselves assemble or send their representatives to one place, namely, to the capital of what was then called the "Kilmantooshian Khanate," in order jointly to find a way out of the situation which had arisen. (42.982)

Location in Book: Single appearance: Chapter 42, page 982-983 (appears twice), within the narrative of a Bokharian dervish describing historical events on the continent of Asia.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name follows the historical pattern of Central Asian political entities designated as "khanates," suggesting a Mongol or Turkic political structure. The conference at the Kilmantooshian Khanate capital represents a significant moment in Gurdjieff's narrative where Asian political unity briefly emerged to address a continental crisis, demonstrating how external threats could temporarily overcome regional divisions and warfare.

A certain period of time in the language of Beelzebub, "equal approximately to the duration of the flow of time which we call an 'hour.'" The term appears in the ship captain's navigation report, stating that "if we follow our intended course, then our ship, after two 'Kilprenos,' will pass through the solar system 'Vuanik'" (3.56).

Quote from the 1950 text:

The point is that if we follow our intended course, then our ship, after two 'Kilprenos,'* will pass through the solar system 'Vuanik.' (3.56)

* The word "Kilpreno" in the language of Beelzebub means a certain period of time, equal approximately to the duration of the flow of time which we call an "hour."

Location in Book: Single appearance: Chapter 3, page 56, in the captain's report about the ship's course and the hazard posed by the comet Sakoor.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kilpreno functions as a standard temporal measurement in Beelzebub's language system, demonstrating how different cosmic civilizations develop their own time-measurement conventions while maintaining approximate equivalency to terrestrial units.

Kimespai is a name used by "the beings of the last period" of the continent Atlantis to refer to the second fragment of their planet, later known as Anulios. Its meaning for them was "Never-Allowing-One-to-Sleep-in-Peace." This naming occurred during a phase when "the results of the consequences of the properties of that organ called 'Kundabuffer'... had begun to be crystallized and to become part of their common presences" (9.85). This fragment, now lost to awareness among contemporary humans, was once known and observed, but due to its small size and remote orbit, it became invisible and forgotten.

Quote from the 1950 text:

It is interesting to notice here that the beings of a continent on that planet called 'Atlantis,' which afterwards perished, still knew of this second fragment of their planet and also called it 'Anulios,' but the beings of the last period of the same continent, in whom the results of the consequences of the properties of that organ called 'Kundabuffer' - about which, it now seems, I shall have to explain to you even in great detail - had begun to be crystallized and to become part of their common presences, called it also 'Kimespai,' the meaning of which for them was 'Never-Allowing-One-to-Sleep-in-Peace.' (9.85)

Location in Book: Single appearance: Chapter 9, page 85.

Etymology / Notes: The meaning "Never-Allowing-One-to-Sleep-in-Peace" is explicitly given in the text. The name reflects the psychological state of late Atlantean beings whose perception had been distorted by the crystallized consequences of the organ Kundabuffer. The naming suggests a connection between the second fragment's influence and the restless condition of these beings, contrasting with the earlier Atlanteans who still called it by its original name "Anulios."

A Chinese learned being who lived "a century and a half after the sacred Rascooarno of the saints-brothers" Choon-Kil-Tez and Choon-Tro-Pel, and who created the remarkable elucidatory apparatus called the Lav-Merz-Nokh to demonstrate his detailed theory of "evolution and involution of vibrations" (40.848). Working from the principles of the middle part (Dzendvokh) of the apparatus Alla-attapan, King-Too-Toz constructed an apparatus "which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos" (40.848). His apparatus featured precisely calculated strings arranged to correspond with cosmic vibrations, with "just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos" (40.866). Beelzebub describes him as "himself not less great" than the saint-brothers and calls him "this ancient conscientious learned being" whose work, like that of his predecessors, was eventually "altered and its genuine sense and significance gradually forgotten" due to the "cunning wiseacring" of later beings (40.853).

Quotes from the 1950 text:

Among these followers a century and a half after the sacred Rascooarno of the saints-brothers, there was a certain genuine learned being, King-Too-Toz by name, who, on the basis of the principles of the construction of the middle part of the apparatus Alla-attapan named Dzendvokh, propounded a very detailed theory under the name 'evolution and involution of vibrations,' and for the confirmation of this theory of his he made a special elucidatory apparatus which he called 'Lav-Merz-Nokh' and which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos. (40.848)

On that remarkable 'elucidatory apparatus' Lav-Merz-Nokh, King-Too-Toz arranged and tuned, according to the corresponding calculations made by the great brothers, just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos, in the presences of which the vibrations of cosmic substances changing according to law during the Trogoautoegocratic processes blend correspondingly for the actualization of everything further. (40.866)

However it might have been there, my boy, yet at the present time I regret very much that it will be impossible for me with the contemporary sound-producing instrument piano which I brought from the surface of your planet, to explain fully to you the laws of vibrations of all sources which actualize the common-cosmic 'Ansanbaluiazar' as this was ideally possible to do on the remarkable Lav-Merz-Nokh, created by the follower of the great twin brothers, himself not less great, also a Chinese learned being, King-Too-Toz. (40.866)

Location in Book: First appearance: Chapter 40, page 848. Discussion continues through page 866.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. King-Too-Toz represents the continuation of genuine scientific tradition after the saint-brothers, demonstrating how authentic cosmic knowledge was transmitted through individual conscious beings rather than institutions. His designation as "not less great" than the saint-brothers places him among the highest ranks of terrestrial learned beings. The eventual corruption of his work illustrates the recurring pattern in Gurdjieff's narrative of how objective knowledge becomes degraded through the "cunning wiseacring" of later generations who lack understanding of the original cosmic principles.

A region on the continent Ashhark (Asia) where some of the inhabitants of Tikliamish migrated when their homeland began to be covered by sands during the third great catastrophe. The migration patterns from the destruction of the great civilizations were systematic: "Most of the three-brained beings populating Tikliamish moved to the south of the same continent Ashhark, to the country which was later called 'Persia,' and the rest moved north, and settled in those regions which were afterwards called 'Kirkistcheri'" (24.317). This northern migration represents one branch of the diaspora from the richest and most fertile country on Earth when it faced destruction by the cosmic catastrophe that covered advanced civilizations with "Kashmanoon" (sands).

Quote from the 1950 text:

But in fact, the real cause of the transmigration of the three-centered beings there was that as soon as the said abrasion began, the beings living on the continent Ashhark, fearing to be buried by the sands, began moving to other, more or less secure places. And these migrations of the three-brained beings there proceeded in the following order:

Most of the three-brained beings populating Tikliamish moved to the south of the same continent Ashhark, to the country which was later called 'Persia,' and the rest moved north, and settled in those regions which were afterwards called 'Kirkistcheri.' (24.317)

Location in Book: Single appearance: Chapter 24, page 317, during Beelzebub's explanation of the great migrations following the third catastrophe.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kirkistcheri represents one of the settlement areas established by refugees from the greatest civilization on Earth, suggesting how advanced cultures disperse and attempt to preserve themselves when faced with cosmic catastrophes. The northward migration to Kirkistcheri, contrasting with the southward movement to Persia, illustrates the dual directions taken by survivors seeking security from the advancing sands. This geographic dispersal reflects Gurdjieff's theme of cultural transmission and the ways knowledge and civilization continue through migration when original centers are destroyed by cosmic forces beyond human control.

A planet mentioned at the climactic end of Beelzebub's Tales, known as the home of the "all-famous-universal-hermit" Harnatoolkpararana. The planet is referenced in the context of a specific body posture that has become universally recognized throughout the cosmos. During the profound final scene when Beelzebub has been elevated to the sacred rank of Podkoolad after the Most Great Universal Solemnity, Hassein assumes "the posture everywhere called the 'posture-of-the-all-famous-universal-hermit,' Harnatoolkpararana of the planet Kirmankshana" (47.1179). This posture appears to be one of deep contemplation or reverence, adopted by Hassein in response to witnessing Beelzebub's cosmic elevation and the overwhelming realization of love for both Ahoon and the beings of Earth.

Quote from the 1950 text:

During this afore-described scene, Hassein stood apart in the posture everywhere called the 'posture-of-the-all-famous-universal-hermit,' Harnatoolkpararana of the planet Kirmankshana.

And when a little bit later Beelzebub cast His eyes around and noticed His grandson in the said posture, He turned to him and said:

"What, my boy! Can it be that the same proceeds in your presence as in our old Ahoon's?" (47.1179)

Location in Book: Single appearance: Chapter 47, page 1179, during the penultimate chapter "The result of impartial mentation" when Beelzebub's ship is approaching planet Karatas.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kirmankshana represents one of many planets in Gurdjieff's vast cosmic geography, notable for producing a hermit whose contemplative posture became universally known and adopted throughout the Megalocosmos. The reference appears at the story's climax, suggesting that certain wisdom teachings and practices originating from individual planets can achieve universal recognition and adoption across the cosmos. The hermit Harnatoolkpararana's fame indicates that profound spiritual achievement can transcend planetary boundaries and become part of universal knowledge, embodying Gurdjieff's teaching about the interconnectedness of cosmic wisdom.

A Saint-Individual and genuine Messenger from Above mentioned by Beelzebub during his account of his activities in Pearl-land (India). Saint Kirmininasha is noted for providing a prophetic warning about the spiritual conditions of three-brained beings, delivered in the form of a profound saying about the soul and conception. His warning specifically addresses the three possible states of being regarding the soul: "Blessed is he that hath a soul; blessed also is he that hath none; but grief and sorrow are to him that hath in himself the conception" (21.246). This teaching appears in the context of Beelzebub's observations about human misconceptions regarding spiritual development, particularly their erroneous belief that they already possess souls when they merely have the conception or possibility of developing one.

Quote from the 1950 text:

Here it is interesting to notice that concerning this they were warned by still another Saint-Individual, also a genuine Messenger from Above, namely, the Saint Kirmininasha.

And this Saint and genuine Messenger gave this warning to them in the following words:

'Blessed is he that hath a soul; blessed also is he that hath none; but grief and sorrow are to him that hath in himself the conception.' (21.246)

Location in Book: Single appearance: Chapter 21, page 246, during Beelzebub's narrative about his first visit to India (Pearl-land).

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Saint Kirmininasha's saying represents a key teaching in Gurdjieff's psychology about the difference between having an actual soul (the highest being-body), having no conception of it whatsoever (blessed ignorance), and the most problematic state of having merely the conception or mistaken belief that one already possesses a soul. This middle state creates suffering because it prevents genuine work toward actual soul development. The warning serves as a foundation for understanding why Beelzebub could successfully exploit human spiritual misconceptions in Pearl-land for his mission to end Sacrificial Offerings.

The triadic structure mirrors Gurdjieff's approach throughout the Tales - it's not just a binary of "have soul/don't have soul," but reveals a third state that's actually more problematic than simple ignorance.

The psychological insight:

• True ignorance = no barriers to learning
• False knowledge = creates the illusion of completion, stopping all real work
• Actual development = requires first dismantling false certainties

The "blessed ignorance" paradox: The saying reveals Gurdjieff's counter-intuitive insight that spiritual pretensions are actually more obstructive than simple unconsciousness. The person who "knows" they have a soul stops seeking, while the genuinely ignorant person remains psychologically available for real transformation.

A fictitious contemporary German professor described by Beelzebub as a specialist in "conjuries" (magical tricks) who invented various schemes during the European process of reciprocal destruction. His most famous inventions include an "incantation" for transforming counterfeit alcoholic liquids and a method for preparing economical "German chicken soup." Professor Kishmenhof's alcoholic incantation involves placing exactly one thousand bottles of liquid on the floor with a single bottle of genuine alcohol, then "very slowly and quite indispensably, while scratching the right ear with the left hand," uttering an incantation that supposedly transforms all thousand bottles into the genuine article, complete with proper labels (42.924). His chicken soup conjury involves putting water and parsley in a pot, opening kitchen doors, and chasing a live chicken through the kitchen at full speed while loudly pronouncing an incantation, after which "a most delicious 'chicken soup' is ready hot in the pot" (42.924-925).

Quotes from the 1950 text:

All I managed to learn was that into all the recipes for these preparations, the following acids enter - 'sulphuric,' 'nitric,' and 'muriatic' acids, and most important of all, the 'incantation' of the famous contemporary German 'Professor Kishmenhof.' (42.923)

This famous German professor, a specialist in this branch, started, as is said, 'inventing' these remarkable conjuries of his quite recently, that is to say, in the early years of the last great general European process of reciprocal-destruction there.

When a food crisis supervened in his fatherland Germany, he, sympathizing with the plight of his compatriots, invented his first conjury, which consisted in the preparation of a very cheap and economical 'chicken soup.' (42.924)

Location in Book: First appearance: Chapter 42, pages 923-924. Extended description continues through page 926, during Beelzebub's satirical observations of American Prohibition-era practices.

Etymology / Notes: The name appears to be one of Gurdjieff's satirical inventions, possibly combining Germanic-sounding elements to create a mock-academic persona. Professor Kishmenhof serves as Beelzebub's vehicle for satirizing both wartime food shortages and the absurdities of American Prohibition, where counterfeit alcohol was widely produced on "old barges" at sea. The character represents the human tendency toward elaborate self-deception and the willingness to believe in magical solutions to practical problems, embodying Gurdjieff's critique of human gullibility and the proliferation of pseudo-scientific "specialists" in supernatural phenomena.

The cosmic term for the atmospheric phenomenon that Earth beings call "darkness." It is one of several atmospheric phenomena that occur during Trogoautoegocratic processes within planetary atmospheres, grouped with kshtatsavacht (daylight), tainolair (heat), and paischakir (cold). These phenomena arise not directly from suns as Earth beings mistakenly believe, but through cosmic processes occurring within the atmospheres of planets themselves. The term illustrates Beelzebub's explanation that humans fundamentally misunderstand the source and nature of basic atmospheric conditions they experience daily.

Quote from the 1950 text:

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: Single appearance: Chapter 17, page 136, during Beelzebub's explanation of atmospheric phenomena to Hassein.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kldazacht represents the objective cosmic reality behind what humans subjectively experience as "darkness," demonstrating Gurdjieff's method of using unfamiliar terminology to encourage fresh perception of familiar phenomena. The term appears within Beelzebub's broader critique of human misconceptions about their sun being the source of light, heat, and other atmospheric conditions, when these actually arise through internal planetary atmospheric processes during the universal Trogoautoegocratic functioning.

A specific type of argumentative, pedantic three-brained being observed by Beelzebub in a Parisian restaurant, characterized by speaking "in a squeaky voice convincingly" to companions about "the causes of disorders which proceed in some community" (37.675). The term represents Beelzebub's satirical categorization of pretentious intellectuals who expound authoritatively on social problems. The designation includes the head covering "chambardakh" as part of the historical costume that would make a contemporary person "exactly like a real, as they were then called, 'Klian-of-the-mountains'" (37.675). This type is grouped with other derogatory labels such as Asklays, Kafirians, and Veroonks as eternal human character types that persist across civilizations despite changing dress and nationality.

Quote from the 1950 text:

Or over there, on the left, at another table a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community ... dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'? (37.675)

Location in Book: Single appearance: Chapter 37, page 675, during Beelzebub's observations in a contemporary Parisian restaurant.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "of-the-mountains" designation suggests a possible reference to mountain-dwelling peoples historically known for argumentative or know-it-all behavior. The "chambardakh" head covering mentioned in connection with this type is not defined elsewhere in the text. Part of Beelzebub's broader observation about the mechanical repetition of human psychological types across historical periods, demonstrating how certain character patterns persist regardless of external cultural changes.

A disparaging term used by Beelzebub to categorize a specific type of three-brained being characterized by pedantic argumentation and know-it-all behavior. The term appears specifically as "Klian-of-the-mountains" when Beelzebub observes "a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community" (37.675). Klians are grouped with other derogatory labels such as Asklays, Kafirians, and Veroonks, applied across different historical periods to similar types of people who exhibit unchanging behavioral patterns despite changing nationalities and dress.

Quotes from the 1950 text:

Or over there, on the left, at another table a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community ... dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'? (37.675)

Were not the three-brained beings of the city Babylon those same Asklays, Kafirians, Veroonks, Klians, and so on? ...

Only their dress and the names of their nationalities have changed. (37.675)

Location in Book: First appearance: Chapter 37, page 675. Recurs as part of the group "Asklays, Kafirians, Veroonks, Klians" on the same page.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The full designation "Klian-of-the-mountains" suggests a possible reference to mountain-dwelling peoples known for argumentative or pedantic behavior. Used within Beelzebub's broader critique of recurring human psychological types that persist across civilizations and historical periods, demonstrating the mechanical repetition of certain character patterns in human nature.

A unit of distance measurement used in Beelzebub's cosmic system, equivalent to approximately fifty terrestrial miles. As Beelzebub explains in the context of discussing the linguistic chaos on Earth, "if one of these unfortunate beings existing in some town or other, knowing all the languages used in that town, finds it for some reason or other necessary on another occasion to be in some other place at a distance of fifty or so of what are called there 'miles' - which distance corresponds approximately to one of our 'Klintrana' - then this ill-fated three-brained being... becomes absolutely helpless and can neither ask for what he really needs, nor understand a word of what is said to him" (31.532).

Quote from the 1950 text:

It may happen there that if one of these unfortunate beings existing in some town or other, knowing all the languages used in that town, finds it for some reason or other necessary on another occasion to be in some other place at a distance of fifty or so of what are called there 'miles' - which distance corresponds approximately to one of our 'Klintrana' - then this ill-fated three-brained being, happening to be even at this insignificant distance from the place of his somehow or other established existence - owing to the abnormality there, referred to, and also of course because in the common presences of these unfortunate beings the data in general for instinctive perception were long ago atrophied - becomes absolutely helpless and can neither ask for what he really needs, nor understand a word of what is said to him. (31.532)

Location in Book: Single appearance: Chapter 31, page 532.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Klintrana represents a standardized unit of cosmic measurement, contrasting with the chaotic and inconsistent systems used by terrestrial beings. The term appears in Beelzebub's discussion of the linguistic fragmentation on Earth, where he illustrates how beings become helpless when traveling even short distances due to the proliferation of mutually incomprehensible languages. The use of this cosmic unit emphasizes the universal perspective from which Beelzebub views terrestrial problems, providing a standardized reference point that transcends the arbitrary and conflicting measurement systems of Earth's various communities.

A single word used by Mullah Nassr Eddin to express the process by which authentic knowledge becomes corrupted through fantastic additions and embellishments over time. The term describes how "these informations, passing from generation to generation, blossomed out with the additions of these fancies, which again our dear Mullah Nassr Eddin expresses by the one word: 'Kmalkanatonashachermacher'" (39.805). In the specific context where this term appears, it refers to how partial Legominisms concerning the holy planet Purgatory became distorted when poor initiates, "infected by the general psychosis," began inserting details from "that fantastic beautiful theory of the Babylonian future Hasnamusses" into the authentic teachings, causing them to become corrupted beyond recognition.

Quote from the 1950 text:

And so, those two words then, evidently, were just the causes why the poor initiates of that time, when infected by the general psychosis, imagined that the same things were talked of in that fantastic beautiful theory of the Babylonian future Hasnamusses, but only in greater detail; and they began half consciously to insert certain details of this fantastic theory into the Legominisms concerning the holy planet, and afterwards these informations, passing from generation to generation, blossomed out with the additions of these fancies, which again our dear Mullah Nassr Eddin expresses by the one word: 'Kmalkanatonashachermacher.' (39.805)

Location in Book: Single appearance: Chapter 39, page 805.

Etymology / Notes: At 25 characters, this appears to be the longest non-hyphenated term in Beelzebub's Tales to His Grandson. The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its extreme length and seemingly nonsensical construction may be intentionally designed to mirror the absurd and convoluted nature of the process it describes - the way authentic spiritual knowledge becomes progressively more distorted and embellished as it passes through successive generations of unqualified interpreters. The term exemplifies Gurdjieff's critique of how genuine esoteric knowledge degenerates into fantasy and superstition when handled by those who lack proper understanding, transforming sacred teachings into what he elsewhere calls "the fruits of their idle fancy."

A term used in ancient Atlantis to describe female beings who, "in the sense of their sexual desires became transformed at certain periods into, as it was said there, 'Knaneomeny,' or, as our dear Mullah would say, 'into veritable mares in the spring'" (43.1110). Such beings were among those confined in the Anoroparionikima, special buildings for what the Atlanteans called the "third sex" or "middle sex" - beings who "for various reasons, already lacked the possibility either of perfecting themselves or serving Nature" and were described by Mullah Nassr Eddin as "neither one thing nor another" (43.1110).

Quote from the 1950 text:

Those beings of the male sex were put into these houses for a certain time who, for some reason or other, were already entirely deprived of the possibility of ever consciously contemplating; and of the number of the beings of the female sex, those were placed in them who generally either did not 'menstruate' at all, or in whom 'menstruation' occurred abnormally; likewise those who in the sense of their sexual desires became transformed at certain periods into, as it was said there, 'Knaneomeny,' or, as our dear Mullah would say, 'into veritable mares in the spring.' (43.1110)

Location in Book: Single appearance: Chapter 43, page 1110.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Knaneomeny represents a specific type of sexual abnormality or psychological condition that was recognized by the sophisticated Atlantean civilization as requiring social isolation during certain periods. The comparison to "veritable mares in the spring" suggests an extreme form of sexual excitability or nymphomania that was considered disruptive to normal social functioning. This condition was one of several criteria used by Atlanteans to identify beings who needed confinement in special institutions, reflecting their advanced understanding of psychological states that could interfere with the spiritual development and cosmic duties of normal beings. The term illustrates Gurdjieff's portrayal of Atlantean society as having precise classifications for various human psychological and physiological abnormalities.

Kofensharnian is a term meaning "additional planets," used to describe the new cosmic status attained by the Moon and Anulios after they acquired normal movement and became independent bodies within the solar system Ors. Though formerly detached fragments of Earth, they have become "small, yet independent 'Kofensharnian,' that is, additional, planets" (19.181). The term indicates a cosmically recognized reclassification from planetary fragments to legitimate planetary status, achieved after Earth's center-of-gravity stabilized following the second catastrophe.

Quote from the 1950 text:

Not only has this planet itself now again acquired a normal movement in the general cosmic equilibrium, but its two detached fragments also, which, as I have already told you, are now called Moon and Anoolios, have also acquired a normal movement and have become, although small, yet independent "Kofensharnian," that is, additional, planets of that solar system Ors. (19.181)

Location in Book: Single appearance: Chapter 19, page 181.

Etymology / Notes: The term is explicitly defined in-text as "additional" planets. This represents a fundamental change in cosmic status - from fragmentary debris to recognized planetary bodies participating in the solar system's harmonious functioning. The reclassification occurred when Earth's center-of-gravity finally shifted to its proper position after the second catastrophe, allowing all three bodies (Earth, Moon, and Anulios) to achieve stable orbital relationships within the general cosmic equilibrium.

An ancient disease name from the Tikliamishian civilization, mentioned alongside other ailments such as "Tirdiank," "Moyasul," and "Champarnakh" (42.960). These diseases "were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" and correspond to what "contemporary beings" call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and similar conditions (42.960). The prevalence of Kolbana and related diseases among the wealthy users of luxurious "wonder beds" led to social unrest when revolutionaries used these health problems as propaganda against the "parasitic bourgeois," ultimately resulting in the destruction of both the beds and their users during violent revolutionary periods.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds,' those beings from among them in whose common presences the data for Hasnamussian properties had, thanks to the complete absence of the actualization of being-Partkdolg-duty, already previously begun to be crystallized more intensely than usual, and among whom were those called 'revolutionaries,' observing this particularity, decided to take advantage of it for their own purposes. (42.960)

Location in Book: Single appearance: Chapter 42, page 960.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolbana represents one of several ancient disease names that illustrate the cyclical nature of human problems across civilizations. The disease pattern associated with luxury and sedentary lifestyle in the Tikliamishian era parallels contemporary health issues, demonstrating Gurdjieff's teaching about the recurring consequences of human excess and the misuse of technological conveniences throughout history. The political exploitation of these health problems by Hasnamussian revolutionaries shows how physical degeneration can be weaponized for social destruction, exemplifying the interconnection between individual health, social conditions, and political manipulation in Gurdjieff's historical framework.

A designation for "Kolenian Loors" or "Kolenian gypsies," described as "a certain tribe of Asiatic beings" dwelling between Persia and Afghanistan (42.1025). This tribe is "regarded as the lowest and filthiest of all the tribes existing on the Earth; and indeed they are so filthy that their clothes are always swarming with the insects called lice" (42.1025). Despite their extreme filthiness, they practice a custom called "Gypsy self-fumigation" which serves the same hygienic purpose as the Persian custom of ablution or abdest, and notably "not only do no venereal diseases exist among them, but they do not even know and have never heard that such diseases can be contracted" (42.1025).

Quotes from the 1950 text:

Take, as an example, one of the most seemingly senseless of the customs there - one existing among a certain tribe of Asiatic beings called Kolenian Loors' or 'Kolenian gypsies' dwelling between Persia and Afghanistan, and which other beings there call 'Gypsy self-fumigation.'

Exactly the same end is served by this seemingly stupid custom as by the Persian custom of ablution or abdest. This gypsy tribe is regarded as the lowest and filthiest of all the tribes existing on the Earth; and indeed they are so filthy that their clothes are always swarming with the insects called lice. (42.1025)

Although the men-beings of that tribe are indeed exceedingly filthy, yet not only do no venereal diseases exist among them, but they do not even know and have never heard that such diseases can be contracted.

In my opinion, this is the outcome entirely of that custom of theirs, which some ancient clever being there invented for the welfare of the people of his epoch, and which passing afterwards from generation to generation, chanced to reach these contemporary filthy beings of the tribe of Kolenian gypsies. (42.1025)

This tribe is not filthy as is the tribe of the Kolenian gypsies. On the contrary, from their daily bathing in the river Arax and existing mostly in the fresh air - being chiefly shepherds - not only are the people of this tribe very clean but they even do not give off the specific odor which is peculiar to people of almost all the small tribes which populate this great Asia. (42.1026-27)

Location in Book: First appearance: Chapter 42, page 1024. Also referenced on pages 1025-1026 for comparison with the Toosooly Kurds.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kolenian gypsies serve as Beelzebub's example of how ancient customs that appear "seemingly senseless" and "absurdly strange and barbaric" often contain "skillfully incorporated" moral or hygienic benefits (42.1024-25). Their self-fumigation ritual, involving the sacred Ateshkaini stool and Tandoor hearth, demonstrates how traditional practices can maintain health benefits even among populations living in extreme filth. The contrast between the Kolenian gypsies and the clean Toosooly Kurds illustrates Gurdjieff's point that similar purification customs can serve beneficial purposes across different social and hygienic contexts.

The ancient name for the sea that was "newly formed by the perturbation during the second great disaster" to Earth and is now known as the Caspian Sea (19.184). During Beelzebub's second descent, his ship 'Occasion' "alighted on this sea Kolhidious or Caspian Sea because this sea was the most convenient for mooring our 'Occasion' as well as for my further travels" (19.184). The sea was situated "on the northwest of that newly formed large continent Ashhark" (now Asia), and into it flowed the large river Oksoseria from the East, which watered the country Tikliamish and its capital city Koorkalai.

Quotes from the 1950 text:

This time our ship 'Occasion' alighted on the sea which was newly formed by the perturbation during the second great disaster to that planet of yours, and which was called there in that period of the flow of time, 'Kolhidious.'

This sea was situated on the northwest of that newly formed large continent Ashhark, which at that period was already the chief center of the existence of the three-brained beings there. (19.184)

It must be remarked that this sea and also the mentioned terra firmas exist until now, but of course they now already have other names; for instance, the continent Ashhark is now called 'Asia'; the sea 'Kolhidious,' the 'Caspian Sea'; and all the Frianktzanarali together now exist under the name 'Caucasus.' (19.184)

On this third descent of mine to the planet Earth our ship 'Occasion' did not alight on the sea Kolhidious, which is now called there Caspian Sea, but on the sea called at that period the 'Sea of Beneficence.' (20.209)

Location in Book: First appearance: Chapter 19, page 183, 184, 186. Also mentioned in Chapter 19, pages 205-206, and Chapter 20, page 207.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolhidious represents the ancient name for what became the Caspian Sea after Earth's second catastrophe, serving as a key geographical reference point for Beelzebub's second descent and his travels to the country Tikliamish. The sea's significance lies not only in its convenience as a landing site for the ship 'Occasion' but also as the terminus for the river Oksoseria, which provided Beelzebub access to the major cultural centers of that period. The name change from Kolhidious to Caspian Sea exemplifies the linguistic evolution accompanying geological transformations in Gurdjieff's historical framework.

The later name given to the newly emerged terra firmas that were "composed of those newly emerged terra firmas which had become joined to the continent Ashhark, and which all together were first called 'Frianktzanarali' and a little later 'Kolhidshissi'" (19.184). These terra firmas formed the other shores of the sea Kolhidious (now the Caspian Sea) during Beelzebub's second descent to Earth. According to Beelzebub, "all the Frianktzanarali together now exist under the name 'Caucasus'" (19.184).

Quote from the 1950 text:

The other shores of this sea were composed of those newly emerged terra firmas which had become joined to the continent Ashhark, and which all together were first called 'Frianktzanarali' and a little later 'Kolhidshissi.'

It must be remarked that this sea and also the mentioned terra firmas exist until now, but of course they now already have other names; for instance, the continent Ashhark is now called 'Asia'; the sea 'Kolhidious,' the 'Caspian Sea'; and all the Frianktzanarali together now exist under the name 'Caucasus.' (19.184)

Location in Book: Single appearance: Chapter 19, page 184.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolhidshissi represents the transitional naming of what are now known as the Caucasus Mountains, illustrating Gurdjieff's method of creating a sense of deep geological time through invented historical geography. The progression from Frianktzanarali to Kolhidshissi to Caucasus demonstrates the linguistic evolution accompanying the geographical transformations following Earth's second catastrophe.

Kondoor is the name of the comet of "vast orbit" that collided with Earth in the early period of the solar system Ors, causing the catastrophic event that broke off two large fragments from Earth - the larger fragment Loonderperzo (now called the Moon) and the smaller fragment Anulios. This collision occurred due to "erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance" (9.82), when "the time of the passing of each of these concentrations through the point of intersection of the lines of their paths coincided." The comet was fulfilling its function in accordance with the "General-Cosmic-Harmony-Of-Reciprocal-Maintenance-of-All-Cosmic-Concentrations" but was "actualizing its 'full path' for only the first time" when the collision occurred.

Quotes from the 1950 text:

It was subsequently learned that in accordance with this said 'General-Cosmic-Harmony-Of-Reciprocal-Maintenance-of-All-Cosmic-Concentrations' there had also to function in this system a comet of what is called 'vast orbit' still existing and named the comet 'Kondoor.'

And just this very comet, although it was then already concentrated, was actualizing its 'full path' for only the first time.

As certain competent Sacred Individuals also later confidentially explained to us, the line of the path of the said comet had to cross the line on which the path of that planet Earth also lay; but as a result of the erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance, the time of the passing of each of these concentrations through the point of intersection of the lines of their paths coincided, and owing to this error the planet Earth and the comet 'Kondoor' collided... (9.81-82)

How was it possible not to foresee in their calculations of the harmonious movement of cosmic concentrations that the comet Kondoor would collide with this ill-fated planet Earth?

If those who should have done so had foreseen this, then all subsequent unfortunate consequences issuing one from the other would not have happened and there would not have been the need to implant in the first three-brained beings of that ill-fated planet that, for them, maleficent organ Kundabuffer which was the cause of all subsequent distressing and terrifying results. (37.672)

Location in Book: First appearance: Chapter 9, page 81, 82. Later referenced in Chapter 19, page 179, and Chapter 37, page 672 during Beelzebub's reflections on cosmic unforeseeingnesses.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The comet Kondoor represents a pivotal element in Gurdjieff's cosmological narrative, serving as the inadvertent cause of Earth's first great catastrophe that necessitated the implantation of the organ Kundabuffer in early humanity. Beelzebub later reflects on this collision as an example of "unforeseeingnesses on the part of our Most High, Most Saintly Cosmic Individuals" (37.673), suggesting that even cosmic administration can suffer from calculation errors with far-reaching consequences. The collision's aftermath required the establishment of vibrations from Earth beings to maintain the detached fragments, thus creating one of the fundamental cosmic obligations that would shape human existence.

King Konuzion was the wise ruler of the ancient country Maralpleicie on the continent Ashhark (Asia), descendant of a learned member of the Akhaldan society who had come from Atlantis. Konuzion is remembered for his ingenious solution to a devastating addiction problem in his community - the widespread habit of chewing Gulgulian (poppy) seeds that was destroying the social fabric and economy of his kingdom. After conventional punitive measures failed and even increased the problem through curiosity, Konuzion spent "eighteen days" in his chamber "neither ate nor drank but only very seriously thought and thought" (20.215). He then invented an original "religious doctrine" that cleverly redirected his subjects' psychological tendencies away from the harmful addiction through indirect means rather than direct prohibition.

Quotes from the 1950 text:

As I learned much later - owing to a very ancient surviving monument - the great King Konuzion then returned to his chamber and for eighteen days neither ate nor drank but only very seriously thought and thought.

It must in any case be noticed here, that those latest researches of mine showed that King Konuzion was then particularly anxious to find a means of uprooting this evil, because all the affairs of his community were going from bad to worse.

The beings who were addicted to this passion almost ceased to work; the flow of what is called money into the communal treasury entirely ceased and the ultimate ruin of the community seemed to be inevitable.

Finally the wise king decided to deal with this evil indirectly, namely, by playing on the weaknesses in the psyche of the beings of his community. With this aim he invented a very original 'religious doctrine' corresponding to the psyche of the beings of that time... (20.215-216)

Do you remember, I already told you that on the continent of Asia there was a country Maralpleicie and that a King existed there by name Konuzion, a descendant of that learned member of the Society of Akhaldans, who had gone there from Atlantis for the observation of all kinds of natural phenomena of their planet, just that same King who had invented for his subjects the 'wise tale' already mentioned by me in order to save them from the pernicious habit of chewing the seeds of the flower 'Goolgoolian.' (40.822)

Location in Book: First appearance: Chapter 20, page 212. Major narrative from pages 213-219. Later referenced in Chapter 40, page 822 as great-grandfather to the learned brothers Choon-Kil-Tez and Choon-Tro-Pel.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Konuzion represents an ideal of wise leadership that understands the psychological nature of social problems and addresses root causes rather than symptoms. His approach demonstrates the principle that direct prohibition often increases the very behavior it seeks to eliminate, while indirect methods that work with rather than against human psychology can achieve lasting solutions. His legacy continued through his descendants, particularly his great-grandsons who became Saints and rediscovered the sacred law of Heptaparaparshinokh. The irony that the same poppy seeds causing the original problem later enabled cosmic scientific discovery illustrates Gurdjieff's teaching about the dual nature of phenomena.

Koorfooristanian appears in one of Mullah Nassr Eddin's wise sayings, used by Beelzebub to express his frustration with contemporary Earth scientists and their superficial approach to understanding cosmic laws. The saying goes: "Ekh ... you, Koorfooristanian pantaloons, isn't it all the same to you whether you have a mule or a hare for your farm work? Haven't both of these animals four legs?" (40.863). This saying is deployed in the context of criticizing modern scientists who, like the mathematician Gaidoropoolo, make false equivalencies between fundamentally different phenomena - in this case, equating the Chinese seven-tone octave (based on cosmic law) with the Greek five-tone octave (based merely on vocal limitations), simply because both involve musical divisions.

Quote from the 1950 text:

About the given case I still remember and willy-nilly cannot help expressing aloud that wise formulation of our always esteemed Mullah Nassr Eddin which expression he has in the following words:

'Ekh ... you, Koorfooristanian pantaloons, isn't it all the same to you whether you have a mule or a hare for your farm work? Haven't both of these animals four legs?' (40.862-863)

Location in Book: Single appearance: Chapter 40, page 863.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Used as an epithet meaning something like "foolish" or "simpleton," the term "Koorfooristanian pantaloons" suggests beings who make absurd logical errors by focusing on superficial similarities while ignoring essential differences. The saying illustrates Gurdjieff's critique of scientific reductionism that treats fundamentally different cosmic phenomena as equivalent simply because they share surface characteristics. The context specifically targets contemporary scientists who lack understanding of genuine cosmic laws and instead create false theories based on external appearances, much like someone who would think a mule and a hare are interchangeable for farm work simply because both have four legs.

Koorkalai was the capital city of the ancient country Tikliamish on the continent Ashhark (Asia), serving as a major center of culture during Beelzebub's second descent to Earth. Located where the river Oksoseria (now Amu Darya) flowed into the Caspian Sea, Koorkalai was "their new center-of-culture of that ancient community there called Tikliamish" (37.675). This city was particularly significant in Beelzebub's narrative because it was where he befriended the priest Abdil and worked to eliminate the practice of sacrificial offerings. Koorkalai featured numerous Kaltaani (gathering places similar to restaurants or cafes) where Beelzebub observed the social behaviors that he would later recognize as recurring patterns throughout Earth's cultural centers.

Quotes from the 1950 text:

We then set off from the sea Kolhidious, or as it is now called, the Caspian Sea, on 'Selchans,' that is to say, on rafts of a special kind, up the river Oksoseria, or as it is now called, the Amu Darya. We sailed for fifteen terrestrial days and finally arrived at the capital of the beings of the first Asiatic group.

On arriving there and after arranging the place of our permanent existence there, I first began visiting the 'Kaltaani' of the city Koorkalai, that is, those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on... (19.186)

And after Atlantis had perished, and many, many centuries had passed, when I was on the continent Asia in the city of Koorkalai, their new center-of-culture of that ancient community there called Tikliamish, and sat at times among them in their Kaltaani which were similar also to contemporary restaurants, was I not witness of similar 'scenes'? (37.674)

Location in Book: First appearance: Chapter 19, page 184. Recurs throughout the Tikliamish episodes and later referenced in Chapter 37, pages 675-676 in Beelzebub's reflections on recurring cultural patterns.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Koorkalai represents more than just a geographical location in the Tales - it symbolizes the cyclical nature of human civilization and the persistence of the same behavioral patterns across different epochs. Beelzebub explicitly compares the social dynamics he observed in Koorkalai's Kaltaani with those he witnessed later in Babylon and contemporary Paris, suggesting that the fundamental nature of three-brained beings remains unchanged despite external cultural differences. The city was eventually destroyed along with the rest of Tikliamish by the third catastrophe, becoming part of the Karakoom desert.

Koritesnokhnian refers to a severely degenerated quality of sight that is "proper to the presences of one-brained and two-brained beings" (23.305). This represents the visual degradation that Great Nature was compelled to impose on Earth's three-brained beings due to their "constant abnormal conditions of ordinary being-existence." Beings with Koritesnokhnian sight can only perceive cosmic concentrations at very close range - "only when almost next to them" (23.305) - and can see distant objects only during special atmospheric conditions when the sacred process "Aieioiuoa" occurs, which humans call "dark nights." This contrasts sharply with the normal Olooestesnokhnian sight that allows proper perception of cosmic concentrations at appropriate distances.

Quotes from the 1950 text:

And later, when the same constant abnormal conditions of ordinary being-existence were finally established, as a consequence of which Great Nature was compelled, for reasons of which I have already once told you, among other limitations, also to degenerate the functioning of their organ of sight into what is called 'Koritesnokhnian,' that is to say, into the sight proper to the presences of one-brained and two-brained beings, then thereafter they were able to perceive the visibility of their great as well as their small concentrations situated beyond them only when the sacred process 'Aieioiuoa' proceeded in the Omnipresent Active Element Okidanokh in the atmosphere of their planet, or, as they themselves say - according to their understanding and their own perceptions - 'on dark nights.' (23.305)

And the second fact, by virtue of the same degeneration of their sight into Koritesnokhnian is based on that law common to all beings, namely, that the results obtained from every manifestation of the Omnipresent Okidanokh are perceived by the organs of sight only when in immediate contact with those vibrations which are formed in beings... that is to say, only when the said results of the manifestation of the Omnipresent-Okidanokh proceed up to the limit beyond which, according to the quality of the given organ for perceiving visibility, what is called the 'momentum of the impulse' dies down, or to put it otherwise, they perceive the visibility of objects only when almost next to them. (23.306)

Location in Book: First appearance: Chapter 23, page 305. Further explained on page 306.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Koritesnokhnian sight represents the lowest level in Gurdjieff's hierarchy of visual perception, below normal Olooestesnokhnian sight and far below the enhanced Olooessultratesnokhnian state. This degeneration was imposed by Great Nature as a protective limitation due to humanity's abnormal existence, which made them unsuitable for normal three-brained being perception. The condition illustrates how beings' organ functions can be diminished through improper existence, reducing them to the perceptual level of lower-brained beings. Beelzebub's reference to Mullah Nassr Eddin's saying about the blind man and the elephant (23.306) emphasizes the extreme limitation of this visual state.

"Korkaptilnian thought tapes" refer to sequential series of being-ideas that have been materialized by highly developed three-brained beings and exist eternally in planetary atmospheres. These thought tapes are created from Teleoghinooras - materialized thoughts formed only by beings who have coated their higher being bodies and perfected their Reason to the sacred degree of "Martfotai." As Beelzebub explains, "the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes'" (23.294). These thought records are never destroyed as long as the planet exists and can be perceived by beings capable of "Soorptakalknian contemplation."

Quotes from the 1950 text:

And the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes.'

It seems that the said 'Korkaptilnian thought tapes' concerning the history of the arising of the learned society Akhaldan were, as I found out much later, deliberately fixed by a certain 'Eternal Individual,' Asoochilon, now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation.' (23.293)

These Korkaptilnian thought tapes are never destroyed as long as the given planet exists, which is in what is called the 'tempo of movement of the prime arising'; and they are subject to none of those transformations from any cosmic causes whatsoever to which all other cosmic substances and cosmic crystallizations are periodically subject. (23.293)

Location in Book: First appearance: Chapter 23, page 293. Additional details on pages 294.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Korkaptilnian thought tapes represent a cosmic method of preserving essential knowledge across vast periods of time through the conscious crystallization of highly developed beings' contemplations. Beelzebub learned about the Akhaldan society through such thought tapes created by the Eternal Individual Asoochilon, demonstrating how genuine wisdom can be transmitted across millennia. The permanence of these records - immune to cosmic transformations that affect other substances - illustrates the special responsibility of beings who achieve high degrees of development to preserve knowledge for future generations through their quality of being-work.

The "ancient Korkolans" were a people who understood and named the "law of association" - a fundamental property of brain functioning that governs the automatic flow of mentation in all creatures, including humans. According to Gurdjieff, this law describes how "during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the 'law of association'" (1.15). This law governs how the process of mentation flows exclusively according to associative patterns formed during development.

Quote from the 1950 text:

This kind of people among us who have been turned into, so to say, "moths" destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have probably never even heard of the screamingly obvious fact that, during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the "law of association," and that the process of the mentation of every creature, especially man, flows exclusively in accordance with this law. (1.15)

Location in Book: Single appearance: Chapter 1, page 15.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Korkolans represent an ancient people who possessed genuine understanding of the mechanics of human cognition, contrasting with contemporary "grammarians" and language experts who, according to Gurdjieff, lack true comprehension of how mental processes actually function. Their identification of the law of association demonstrates their insight into the automatic nature of ordinary thinking and its formation during the preparatory years of life.

Sacred 'Kreemboolazoomara' refers to a special form of sustenance that enables three-brained beings to exist in atmosphereless spaces for extended periods. As Beelzebub explains, this sacred substance allows beings to survive "sometimes for a long time" when ordinary second-being-food (air) is unavailable (18.162). The term appears in the context of Beelzebub's experience aboard Gornahoor Harharkh's ship when the atmosphere was being artificially pumped out, creating conditions similar to atmosphereless space.

Quote from the 1950 text:

Although I personally, as a three-brained being also, had had occasion many times before, owing to certain quite particular reasons, to be in atmosphereless spaces and had had to exist, sometimes for a long time, by means of the Sacred 'Kreemboolazoomara' alone... (18.162)

Location in Book: Single appearance: Chapter 18, page 162.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its function as a substitute for second-being-food suggests it represents a concentrated or transformed form of cosmic substances that can sustain the higher being-bodies when ordinary atmospheric nourishment is unavailable. The context indicates this is specialized knowledge possessed by advanced three-brained beings who frequently travel through cosmic spaces devoid of atmosphere.

A cosmic term describing the orbital movement or revolution of planetary bodies in relation to other cosmic concentrations, used to define the duration of time periods. Earth beings use their planet's "Krentonalnian-revolution" in relation to their sun to define the duration of their "year" - the period during which their planet completes its movement through the processes of "Falling" and "Catching-up." Similarly, they define their "month" based on the Moon's full "Krentonalnian-revolution" in relation to their planet. This is comparable to how beings on Karatas calculate their year based on the period between the nearest approach of sun Samos to sun Selos and its next similar approach. The term appears in contexts describing both major planetary orbits and lunar cycles: "they take that period in the course of which their planet, during its movement - that is, during the processes of 'Falling' and 'Catching-up' - makes what is called its 'Krentonalnian-revolution' in relation to its sun" (16.121).

Quotes from the 1950 text:

You must first know that for the definition of Time, the three-brained beings of that planet take the 'year' as the basic unit of their time-calculation, just as we do, and also, like us, they define the duration of their 'year' by the time of a certain movement of their planet in relation to another definite cosmic concentration; that is to say, they take that period in the course of which their planet, during its movement - that is, during the processes of 'Falling' and 'Catching-up' - makes what is called its 'Krentonalnian-revolution' in relation to its sun. (16.121)

For the definition of the duration of this 'month' of theirs, they take the time of that completed period during which that larger fragment - which was separated from their planet and which they now call Moon - makes, owing to the same cosmic law of 'Falling' and 'Catching-up,' its full 'Krentonalnian-revolution' in relation to their planet. (16.122)

Location in Book: First appearance: Chapter 16, pages 121-122, 128. Also appears in Chapter 22, page 253 and Chapter 23, page 287, describing planetary positions relative to solar rays.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Krentonalnian-revolution represents the objective cosmic basis for time measurement, demonstrating how all beings throughout the universe use orbital relationships to define temporal periods. The term emphasizes the relative nature of time across different planetary systems, where the same cosmic laws of "Falling" and "Catching-up" govern orbital mechanics but produce vastly different time scales - for example, one Karatas year equals 389 Earth years, illustrating the objective yet relative nature of cosmic time measurement.

Gornahoor Harharkh's term for special "Lifechakans" (dynamos) used in his cosmic experiments with Okidanokh on the planet Saturn. These sophisticated apparatuses were designed to extract and manipulate the three independent parts of the Omnipresent-Active-Element-Okidanokh from atmospheric and cosmic formations. The Krhrrhihirhi worked by first "sucking-in" separately the three independent parts of Okidanokh, then artificially reblending them in the apparatus, after which the reconstituted Okidanokh flowed into containers. A second Krhrrhihirhi would then perform the process of Djartklom (separation), concentrating each separate part in special accumulators for experimental use. Earth humans have a similar but less sophisticated apparatus called a "dynamo": "two quite special what are called 'Lifechakans' which Gornahoor himself called 'Krhrrhihirhi.' It is interesting to note that your favorites also have something like this 'Lifechakan' or 'Krhrrhihirhi'; and they name such an apparatus a 'dynamo'" (18.154-155).

Quote from the 1950 text:

By means of this special appliance, there are first "sucked-in" separately from the atmosphere or from any intra- or surplanetary formation, all the three independent parts of the Omnipresent-Active-Element-Okidanokh present in it, and only afterwards when in a certain way, these separate independent parts are artificially reblended in the Krhrrhihirhi into a single whole, does the Okidanokh, now in its usual state, flow and is it concentrated there, in that "container"...

And then from there, Okidanokh flows here into another Krhrrhihirhi or dynamo where it undergoes the process of Djartklom, and each of its separate parts is concentrated there in those other containers... and only then do I take from the secondary containers by means of various artificial appliances, each active part of Okidanokh separately for my elucidatory experiments. (18.155)

Location in Book: First appearance: Chapter 18, page 154. Also appears on pages 155-156 with detailed operational explanation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a mechanical or vibratory quality through its repetitive consonant structure. Krhrrhihirhi represents advanced cosmic technology capable of manipulating the fundamental forces of creation, demonstrating the gap between higher beings' understanding of cosmic laws and Earth humans' primitive technological approximations. The apparatus illustrates the practical application of cosmic knowledge for scientific investigation of the universe's fundamental building blocks.

A family solemnity practiced by beings like Gornahoor Harharkh on the planet Saturn, involving the consecration of a first heir and the undertaking of the "Alnatoorornian-being-duty" by appointed individuals. Beelzebub attended Gornahoor Harharkh's Krikhrakhri ceremony to consecrate his heir Raoorkh and undertake this sacred duty toward the child. This ceremonial practice once existed among ancient three-brained beings on Earth and survived in a degraded form among contemporary humans, where those who undertake similar duties are called "godfathers" and "godmothers," though they retain only the external form of this serious and important procedure: "this family solemnity of Gornahoor Harharkh's was that beings like himself around him were to consecrate the first heir produced by him. I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty'" (23.314).

Quote from the 1950 text:

And this family solemnity of Gornahoor Harharkh's was that beings like himself around him were to consecrate the first heir produced by him.

I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty.'

Here it is interesting to remark that this kind of procedure for undertaking this being-duty, took place among the ancient three-brained beings of your planet also, and even reached your contemporary favorites, though these latter, just as in everything else, take only the external form of this serious and important procedure. The beings who undertake, as it were, these duties, are called by your contemporary favorites 'godfathers' and 'godmothers.' (23.314)

Location in Book: Single appearance: Chapter 23, page 314.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Krikhrakhri represents a sacred ceremonial tradition that demonstrates the degeneration of spiritual practices as they pass from higher beings to less developed ones. The contrast between the authentic solemnity practiced by Gornahoor Harharkh and the merely external form retained by Earth humans illustrates Gurdjieff's recurring theme of how genuine esoteric knowledge and practices become corrupted when transmitted without proper understanding, retaining only superficial resemblance to their original sacred purpose.

Saint Krishnatkharna was a Sacred Individual and messenger of endlessness specially sent to the three-brained beings of the planet Earth in the country Gemchania. He was one of three genuine Sacred Individuals whose teachings formed the foundation for the last authentic spiritual tradition on Earth, along with Saint Buddha and Saint Lama. Seven beings were directly initiated by Saint Krishnatkharna, and when Saint Buddha later appeared in Gemchania, he recognized that many instructions of Saint Krishnatkharna were still relevant for helping beings free themselves from the consequences of the organ Kundabuffer. Buddha incorporated these instructions into his own teaching, and the seven original initiates became followers of Buddha after recognizing the compatibility of the teachings: "From the very early times it was composed of seven beings, directly initiated by Saint Krishnatkharna, also a messenger of our endlessness specially sent to the three-centered beings of the planet Earth breeding in the country Gemchania" (38.724).

Quote from the 1950 text:

When Saint Buddha afterwards appeared there in Gemchania, and made clear that many instructions of Saint Krishnatkharna were not yet obsolete for the psyche of the beings of that same country, and that these instructions, when absorbed by any of the beings there, contribute to the destruction of those consequences of the properties of the organ Kundabuffer, to help them in freeing themselves from which he had himself also been sent to them, and when He decided to put these instructions of Saint Krishnatkharna as a whole into the basis of his own teaching also, then these seven beings there, initiated directly by Saint Krishnatkharna - after Buddha had taught them the aim and necessity of their existence, and they had clearly sensed this and were convinced that the instructions of Saint Buddha not only at heart did not contradict the instructions of Saint Krishnatkharna, but even corresponded more perfectly to the psyche of the beings of that given period - became followers of Saint Buddha. (38.724)

Location in Book: First appearance: Chapter 38, page 724. Also referenced on page 732 as one of the three Sacred Individuals.

Etymology / Notes: The name appears to be a variation of Krishna, the Hindu deity, combined with what may be a Gurdjieffian suffix or modification. Krishnatkharna represents the first in the sequence of three Sacred Individuals whose teachings were meant to be cumulative and complementary rather than contradictory. The destruction of all records concerning these three Sacred Individuals (Krishnatkharna, Buddha, and Lama) during the British military expedition in Tibet represents, according to Beelzebub, "a great misfortune not only for the beings of the given country, yet, perhaps, also for all the three-brained beings of the whole of the planet," marking the final loss of authentic spiritual guidance on Earth.

The ancient Egyptian term for sacrificial offerings, specifically vegetables or fruits designated for religious ceremonies and placed in special clay vessels during worship. During a revolutionary period in Egypt (comparable to contemporary Bolshevism), the term took on a horrific meaning when the revolutionary committee decreed that political elections would be determined by who could collect the most kroahns in their sacred vessels - but in this case, kroahns were defined as "the eyes of 'outcasts'" (members of the ruling class, including women, children and elderly). This grotesque perversion of religious practice into political violence demonstrates how revolutionary periods corrupt sacred traditions: "a kroahn was the name given then in Egypt to sacrificial offerings... In that decree about which I have just told you, it was stated that on that occasion kroahns had to consist of the eyes of 'outcasts'" (34.639).

Quote from the 1950 text:

Those were to be elected as chiefs for the towns and villages who would put in their 'sacred' vessels more of what are called 'kroahns' than others; a kroahn was the name given then in Egypt to sacrificial offerings. (34.639)

In that decree about which I have just told you, it was stated that on that occasion kroahns had to consist of the eyes of 'outcasts' by which word the ordinary three-brained beings there called those beings behind their backs who belonged to the caste of the ruling class, by which name then all the beings of this caste 'wholesale' were called without excluding the beings of the 'passive half,' children or old folk. (34.639)

Location in Book: Single appearance: Chapter 34, page 639 (appears six times).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The transformation of kroahn from sacred offering to instrument of political violence illustrates Gurdjieff's critique of how revolutionary periods corrupt religious and cultural traditions, turning sacred practices into mechanisms for brutality. This example serves as a historical parallel to contemporary Bolshevism, demonstrating the cyclical nature of such destructive social phenomena throughout human history.

The capital city of the country Nievia on the continent Asia, where the notorious Lentrohamsanin was born and where the destructive civil war began that ultimately led to the complete destruction of Ashiata Shiemash's beneficent labors. This city became the epicenter of the violent opposition between followers of Lentrohamsanin's maleficent "invention" and supporters of the existing forms of being-existence established by Ashiata Shiemash. The civil war that erupted in Kronbookhon lasted four days at its height, during which "brother annihilates brother; father, son; uncle, nephew, and so on," before spreading throughout the entire country of Nievia: "one sorrowful day in the town of Kronbookhon itself, there suddenly began among the beings, who had become followers of one or the other of the two said mutually opposite currents, their process of what is called 'civil war'" (28.400).

Quotes from the 1950 text:

It was then that I learned that this Lentrohamsanin arose, or, as it is said there, 'was born,' on the continent Asia, in the capital of Nievia, the town Kronbookhon. (28.392)

The result of it all was that the ordinary beings of the town Kronbookhon as well as of other parts of the country Nievia talked among themselves of nothing but these 'revelations.'

And gradually, as it also usually happens there, almost everywhere beings became divided into two mutually opposing parties, one of which favored the 'invention' of the subsequent Universal Hasnamuss, and the other, the already existing and well-fixed forms of being-existence. (28.400)

Location in Book: First appearance: Chapter 28, page 392. Also appears on page 400 in the context of the civil war.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kronbookhon serves as the geographical and symbolic center of the destruction of Ashiata Shiemash's work, representing how a single maleficent individual's birthplace can become the epicenter of widespread spiritual and social devastation. The progression from Lentrohamsanin's birth to civil war in this same city demonstrates the principle that destructive influences often begin in specific localities before spreading to contaminate entire civilizations.

An Archseraph who holds the position of Great Observer of the movements of all concentrations of the Megalocosmos. After the all-gracious pardon, Pooloodjistius - the former chief Zirlikner of planet Karatas who was exiled with Beelzebub - became worthy to serve as an assistant to His Self-Keepness the Archseraph Ksheltarna in this cosmic function. The position involves monitoring and observing all cosmic concentrations throughout the universe, representing one of the highest administrative and scientific roles in the cosmic hierarchy: "who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna" (44.1121).

Quote from the 1950 text:

In order that this should become comprehensible to you, I must tell you that among those exiled with me, at the very beginning of our exile there, was the chief 'Zirlikner' of our planet Karatas, the then still young but already very learned Pooloodjistius, who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna. (44.1121)

Location in Book: Single appearance: Chapter 44, page 1121.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The title "His Self-Keepness" indicates a high degree of cosmic authority and self-governance. Ksheltarna's role as Great Observer of cosmic movements represents the systematic monitoring and understanding of all cosmic concentrations throughout the Megalocosmos, suggesting a function essential to universal maintenance and cosmic order. The fact that Pooloodjistius, despite his exile, eventually became worthy to assist in this cosmic role demonstrates the principle that genuine learning and service can lead to positions of great cosmic responsibility.

A sacred state meaning "all-brained-balanced-being-perceptiveness" that Ashiata Shiemash sought to attain before choosing his method for helping Earth's three-brained beings. Recognizing that the consequences of the organ Kundabuffer had become crystallized in beings' essences through hereditary transmission across generations, Ashiata Shiemash decided to bring his planetary body into this state of complete perceptual balance before determining his approach to sacred work. This state represents a condition of integrated consciousness where all aspects of being-perception are harmoniously coordinated, allowing for objective assessment of spiritual methods and conditions: "I would bring my planetary body into the state of the sacred 'Ksherknara,' that is, into the state of 'all-brained-balanced-being-perceptiveness,' and only when already in that state, to choose the way for my further activities" (26.354).

Quote from the 1950 text:

So, when I finally became a responsible being, I decided that before making my choice among the mentioned sacred ways, I would bring my planetary body into the state of the sacred "Ksherknara," that is, into the state of "all-brained-balanced-being-perceptiveness," and only when already in that state, to choose the way for my further activities. (26.354)

Location in Book: Single appearance: Chapter 26, page 354.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The state of Ksherknara represents a crucial prerequisite for sacred work, requiring the integration of all being-functions before undertaking spiritual mission. Ashiata Shiemash's attainment of this state on Mount Veziniama through eighty days of concentration, fasting, and analysis preceded his revolutionary approach of awakening conscience through external conditions rather than direct teaching, demonstrating the importance of balanced perception in determining effective spiritual methods.

The cosmic term for the Trogoautoegocratic process occurring in planetary atmospheres that Earth beings call "daylight." This phenomenon proceeds periodically during the actualization of cosmic laws on planets where the cosmic process called "Ilnosoparnian" is actualized. Beelzebub explains that beings say "it is day" when this process occurs, which is fundamentally different from what humans believe about their sun being the source of light and heat. The term is part of a series of atmospheric phenomena that arise through cosmic processes within planetary atmospheres rather than emanating directly from suns: "that 'Trogoautoegocratic' process which we call 'kshtatsavacht' periodically proceeds; and they also call this cosmic phenomenon 'daylight'" (16.122).

Quotes from the 1950 text:

Bear in mind, by the way, that they also say 'it is day,' when in the atmosphere of their planet - just as in general on all the planets on which, as I have already told you, the cosmic process called 'Ilnosoparnian' is actualized - that 'Trogoautoegocratic' process which we call 'kshtatsavacht' periodically proceeds; and they also call this cosmic phenomenon 'daylight.' (16.122)

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: First appearance: Chapter 16, page 122. Also appears in Chapter 17, page 136.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kshtatsavacht represents the objective cosmic reality behind what humans subjectively experience as "daylight," challenging conventional understanding of the sun as the direct source of light and revealing that such phenomena arise through cosmic processes within planetary atmospheres themselves. This illustrates Gurdjieff's pedagogical method of using unfamiliar terminology to encourage fresh perception of familiar phenomena and undermine mechanical assumptions about the nature of physical reality.

A political principle or "secret" discovered by the heads of a European community in Gemchania (Tibet), defined as "inciting one against the other" (38.719). This technique became the foundation of their "policy" and enabled them to influence the psyche of beings of other communities to acknowledge their authority and give supremacy to their own community. Through the systematic application of Ksvaznell, this European community gradually obtained predominance everywhere and subordinated not only the whole of Gemchania to their influence, but also "the very essence of all the beings breeding on that part of the planet Earth" (38.719). The principle operates by creating discord and mutual antagonism between other groups, allowing the practitioners to gain advantage while their targets are weakened by internal conflict.

Although the original discoverers of this secret had long since perished, subsequent generations continued to employ Ksvaznell automatically, making it the basis of their political methodology. Beelzebub indicates that this same European community, emboldened by their success through Ksvaznell, eventually decided to extend their dominance even to previously inaccessible regions like Tibet, using contemporary European inventions for the process of reciprocal destruction to move against that country.

Quote from the 1950 text:

Afterwards when the beings who had learned this secret - the principle of the action of which was called 'Ksvaznell' or 'inciting one against the other' - initiated the other heads of his community into it, and they all made it the basis of their 'policy'; then, indeed the beings of this community began everywhere and in everything to obtain predominance.

Although both the former heads of the beings of this community and also that being himself who had hit upon the secret Ksvaznell, already long ago perished, yet subsequent generations - continuing now of course automatically to employ this 'secret' - gradually not only took into their own hands almost the whole of this Gemchania, but also subordinated to their influence the very essence of all the beings breeding on that part of the planet Earth. (38.719)

Location in Book: Single appearance: Chapter 38, pages 719-720. Discussed in the context of the destruction of Saint Lama's labors in Tibet.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ksvaznell represents Gurdjieff's analysis of divide-and-conquer political tactics used by colonial powers. The principle demonstrates how systematic manipulation of discord between communities can enable a smaller group to gain dominance over much larger populations. The term appears in Beelzebub's account of European colonial expansion into Tibet, serving as an example of how political manipulation destroys genuine spiritual achievements (in this case, the labors of Saint Lama). The automatic continuation of this practice by subsequent generations illustrates how destructive political methods become institutionalized and persist beyond their original practitioners.

A small wooden box that hangs near the sacred hearth called "Mungull" in the huts of the Toosooly Kurds tribe dwelling in Transcaucasia near Mt. Ararat. The Ktulnotz is "always kept supplied with the roots of a certain plant" (42.1027) and serves as an essential component in their "rite of self-fumigation." Every member of the family and every guest of either sex must approach this hanging box before entering the principal section of the hut, take a few roots from it, throw them into the fire of the sacred Mungull, and then fumigate their sex organs in the smoke from the burning roots. This ritual purification is performed "to purify himself from the influence of those evil spirits by which man is surrounded when he is busy with honest work" (42.1027).

Quote from the 1950 text:

In each hut it is customary for them to have, in the corner of the front section, what is called a 'sacred Mungull,' that is a hearth on which a fire of smoldering charcoal or of the said Keeziak is constantly kept, and near each such sacred Mungull there hangs a small wooden box called 'Ktulnotz' which is always kept supplied with the roots of a certain plant.

The 'rite of self-fumigation' consists in this, that every member of the family and every guest of either sex, before going into the principal section of the hut, is obliged to enter this sacred Mungull in order as they say to purify himself from the influence of those evil spirits by which man is surrounded when he is busy with honest work. (42.1027)

Location in Book: Single appearance: Chapter 42, page 1027.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Ktulnotz represents one of the ritualistic customs that Beelzebub observes among various Earth tribes during his travels in America. Unlike the filthy practices of the Kolenian gypsies described just before, the Toosooly Kurds are noted for their cleanliness and lack of specific body odor. The Ktulnotz and its associated fumigation ritual exemplifies how different human communities develop ceremonial practices intended to address spiritual purification, though Beelzebub presents these customs as examples of the peculiar ritualistic behaviors that terrestrial beings engage in without understanding their original purpose or cosmic significance.

A specific substance that is "elaborated in the organism of beings for the purpose of neutralizing other also definite substances necessary for the functioning of their sex organs" and participates in sexual functioning "from the very beginning of the arising of the beings of both sexes, that is to say, from their infancy" (42.1004). Great Nature has arranged that after its utilization, the residue of this substance is discharged from boys "at the place between the 'Toolkhtotino' and the 'Sarnuonino'" (corresponding to the glans penis and prepuce penis), and in girls "from the places between the 'Kartotakhnian hills'" (corresponding to the labia majora and minora) (42.1005). Contemporary terrestrial medicine has no name for Kulnabo as an independent substance, knowing only the general mass called "Smegma" - a composition of entirely heterogeneous substances from various unrelated glands.

The natural separation and volatilization of Kulnabo and related waste substances should occur through atmospheric contact and movement, but contemporary clothing prevents this natural process. When Kulnabo remains on these areas for extended periods, it promotes perspiration and provides "the very best medium for the multiplication of what are called 'bacteria'" existing in the atmosphere and subjective spheres of objects coming into contact with children (42.1006). This bacterial multiplication causes itching, leading children to unconsciously rub or scratch these areas, which can develop into the habit that constitutes the disease called "Moordoorten" (onanism).

Quotes from the 1950 text:

This substance is in general elaborated in the organism of beings for the purpose of neutralizing other also definite substances necessary for the functioning of their sex organs, and it is formed and participates in the functioning of the said organs from the very beginning of the arising of the beings of both sexes, that is to say, from their infancy.

Great Nature has so arranged it that after its utilization the residue of this substance is discharged from the organism of boys at the place between the "Toolkhtotino" and the "Sarnuonino," and in girls from the places between the "Kartotakhnian hills." (42.1004-1005)

For the substance "Kulnabo" contemporary medicine has no name at all, this independent substance being entirely unknown to it.

Contemporary terrestrial medicine has a name only for the general mass of those substances among which is also the substance Kulnabo.

And this total mass is called "Smegma," a composition of entirely heterogenous substances secreted by various what are called "glands" which have nothing in common with each other. (42.1005)

Location in Book: First appearance: Chapter 42, pages 1004-1006. Discussed in the context of Moses's medical research documented in his book Tookha Tes Nalool Pan.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kulnabo represents Gurdjieff's critique of how contemporary medical science oversimplifies complex physiological processes by grouping distinct substances under general categories like "Smegma." The detailed explanation appears in the context of Moses's advanced medical knowledge, which was based on wisdom inherited from Egyptian high priests who preserved knowledge from Atlantis. The substance plays a crucial role in Gurdjieff's explanation of how natural bodily processes, when interfered with by artificial conditions (like clothing), can lead to harmful habits and the development of what he calls the "disease" of onanism.

The "organ Kundabuffer" was an artificial formation implanted by the Most High Commission into the presences of three-brained beings on Earth as a temporary emergency measure to prevent cosmic catastrophe. Following the collision of the comet Kondoor with Earth, which detached two fragments (Moon and Anulios), the cosmic authorities feared that if beings developed objective reason and understood their role in maintaining these fragments through their vibrations, they might rebel and destroy themselves. The organ was designed with two primary properties: first, to make beings "perceive reality topsy-turvy," and second, to ensure "every repeated impression from outside should crystallize in them data which would engender factors for evoking in them sensations of 'pleasure' and 'enjoyment'" (10.88). Devised by the Chief-Common-Universal-Arch-Chemist-Physicist Angel Looisos, it was implanted "at the base of their spinal column, at the root of their tail" (10.88).

Although the organ itself was later removed by Sacred Individuals when it was no longer needed, its consequences continue to affect humanity through heredity. Due to an unforeseen "lawfully flowing cosmic result" called "predisposition," the consequences of the organ's properties "began gradually to be crystallized in their presences" and pass to succeeding generations (21.237). These consequences manifest as what Beelzebub calls "subjectivity" - crystallized properties including "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and similar distortions that prevent objective perception and genuine being-development. Contemporary humans remain under the influence of these inherited consequences, making them susceptible to believing fictions that appeal to their crystallized subjective properties, and preventing the natural development of objective reason and conscience.

Quotes from the 1950 text:

So, my boy, in view of this the Most High Commission then decided among other things provisionally to implant into the common presences of the three-brained beings there a special organ with a property such that, first, they should perceive reality topsy-turvy and, secondly, that every repeated impression from outside should crystallize in them data which would engender factors for evoking in them sensations of 'pleasure' and 'enjoyment.'

And then, in fact, with the help of the Chief-Common-Universal-Arch-Chemist-Physicist Angel Looisos... they caused to grow in the three-brained beings there... a 'something' which assisted the arising of the said properties in them. And this 'something' they then first called the 'organ Kundabuffer.' (10.88)

...although all the properties of the said organ had indeed been removed from the presences of your ancestors by the mentioned Most Sacred Individuals, yet nevertheless, a certain lawfully flowing cosmic result, existing under the name of "predisposition," and arising in every more or less independent cosmic presence owing to the repeated action in it of any function, had not been foreseen and destroyed in their presences.

And so, it turned out that owing to this predisposition which began to pass by heredity to the succeeding generations, the consequences of many of the properties of the organ Kundabuffer began gradually to be crystallized in their presences. (21.237)

It is perfectly easy to convince beings of this planet of anything you like, provided only during their perceptions of these "fictions," there is evoked in them and there proceeds, either consciously from without, or automatically by itself, the functioning of one or another corresponding consequence of the properties of the organ Kundabuffer crystallized in them from among those that form what is called the "subjectivity" of the given being, as for instance: "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and so on. (26.356)

Location in Book: First introduced in Chapter 9, page 85. Extensively developed in Chapter 10, pages 88-91. Central theme throughout the work, appearing in Chapters 13, 15, 21, 26, 30, 32, 38, and many others.

Etymology / Notes: The term was later corrupted through linguistic misinterpretation into "Kundalina" (21.250), becoming the foundation for numerous occult systems that "explain nothing." The organ Kundabuffer represents Gurdjieff's central explanation for humanity's distorted psychology and the obstacle to genuine spiritual development. Its consequences are the primary reason Sacred Individuals are sent to Earth to help beings overcome these crystallized distortions through conscious work. The removal of these consequences requires specific practices that can neutralize inherited predispositions and develop genuine objective reason and conscience. The term encompasses both the historical cosmic intervention and its ongoing psychological legacy in contemporary humanity.

A corrupted form of the original word "Kundabuffer" that arose through linguistic misinterpretation by terrestrial beings who engaged in "wiseacring" about the meaning of the original term. When ancient beings began inventing various forms of suffering practices, they changed the word based on faulty reasoning: since the root of the second half coincided with a word meaning "Reflection," and since they had invented means for rapidly destroying this material formation, they reasoned that the name should end with a word meaning "former" - which in their language was pronounced "lina." Thus "Kundabuffer" became "Kundalina" (21.250). This corrupted term has survived and been transmitted through generations, becoming the foundation for contemporary Indian philosophy and thousands of occult systems that "explain nothing."

Quote from the 1950 text:

Of course, when this organ is in action, it ought to have in its name also the root of the word to 'reflect'; now, since we are destroying even its material basis, the name must end with a word whose root means 'former,' and because 'former' in their current language was then pronounced 'lina,' they changed the second half of this word, and instead of 'reflection,' they stuck in the mentioned 'lina,' so that instead of the word Kundabuffer, they obtained the word 'Kundalina.'

Thus it was that a half of the word Kundabuffer survived, and being transmitted from generation to generation, finally reached your contemporary favorites also, accompanied, of course, by a thousand and one different explanations. (21.250)

Location in Book: Single appearance: Chapter 21, page 250.

Etymology / Notes: Beelzebub explains that the transformation from "Kundabuffer" to "Kundalina" represents a classic example of how original sacred knowledge becomes corrupted through the "bob-tailed Reason" of beings still under the influence of Kundabuffer consequences. The text notes that "the whole of what is called 'Indian-philosophy' now existing there, is based also on this famous Kundalina, and about the word itself there exist thousands of various occult, secret, and revealed 'sciences' which explain nothing" (21.250). This serves as Gurdjieff's critique of how authentic spiritual knowledge degenerates into speculative systems when transmitted through beings who lack genuine understanding.

A term used by Beelzebub to describe a particular part of the human body that contemporary beings "daringly bare" as part of their fashionable display in theaters and social gatherings. The "Kupaitarian-part-of-their-body" is mentioned alongside other examples of fashion-driven exhibitionism such as "chic coiffures" and "specially-tied-knot-of-their-cravat" that beings use to evoke astonishment in others regarding their appearance (30.501). This practice is identified as one consequence of the organ Kundabuffer, which created a strange need in beings to seek admiration for conforming to fashions dictated by candidates for Hasnamuss-individuals.

Quote from the 1950 text:

In this respect, the contemporary theaters turned out to be corresponding for your favorites, because it is very convenient and easy for them to show off, as they like to say, their 'chic coiffures,' or the 'specially-tied-knot-of-their-cravat,' or the daringly bared, what is called 'Kupaitarian-part-of-their-body,' and so on and so forth, while at the same time they can look at the new manifestations of the 'fashions' already actualized according to the up-to-date indications of those same candidates for 'Hasnamuss-individuals.' (30.501)

Location in Book: Single appearance: Chapter 30, page 501.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it refers to a part of the body that was considered scandalous or provocative to expose in public during the early 20th century. The term appears in Beelzebub's critique of how fashions are used as distractions that prevent beings from seeing reality, with such displays serving to satisfy the artificial need for astonishment and admiration that arose from the consequences of the organ Kundabuffer.

Kurlandtech was the name of a country situated in the middle of the continent Asia during the time of the Very Saintly Ashiata Shiemash. After forming a definite plan for his further Most Saintly Activities upon the mountain Veziniama, Ashiata Shiemash traveled to the capital city Djoolfapal, located in this country, where he began his next phase of work by contacting the brotherhood Tchaftantouri. The country served as the geographical base for Ashiata Shiemash's mission to awaken Objective Conscience through the formation of the Heechtvori brotherhood.

Quote from the 1950 text:

My further researches and investigations also cleared up for me that after the Very Saintly Ashiata Shiemash had pondered on the mountain Veziniama and had formulated in his mind a definite plan for his further Most Saintly Activities, he did not again return to the city of Babylon but went straight to the capital city Djoolfapal of the country then called Kurlandtech, which was situated in the middle of the continent Asia. (27.366)

Location in Book: Single appearance: Chapter 27, page 366.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented as a historical geographic designation, with no metaphysical, symbolic, or technical elaboration. The reference serves primarily to locate the city Djoolfapal, where Ashiata Shiemash initiated his next stage of work with the brotherhoods and the propagation of teachings concerning Divine Conscience. This is a strictly descriptive geographic reference within the narrative framework.

A figure referenced by Beelzebub as "the interpreter of Russian wisdom," who is quoted for his aphoristic saying: "The unluckiest among us is the fir cone, because every Makkar stumbles over it" (43.1115). Kusma Proutkoff is mentioned alongside Mullah Nassr Eddin as a source of folk wisdom that comments on the misfortunes that befall Nature due to the destructive actions of three-brained beings.

Quote from the 1950 text:

Even the interpreter of Russian wisdom, Kusma Proutkoff, has good sayings for such a case:

'The unluckiest among us is the fir cone, because every Makkar stumbles over it.' (43.1115)

Location in Book: Single appearance: Chapter 43, page 1115.

Etymology / Notes: The name appears to be a humorous invention combining "Kusma" (a Russian diminutive form) with "Proutkoff" (suggesting "prut" - a thin rod or stick in Russian). The saying attributed to him uses dark humor to express the concept of innocent victims suffering from others' carelessness - the fir cone being trampled by every passing "Makkar" (an apparent Gurdjieffian coinage). This follows the pattern of folk wisdom that uses concrete, earthy imagery to convey philosophical truths about existence and misfortune.

The name given to a group of terrestrial beings who migrated from Tikliamish to the continent Europe and were engaged in "cattle raising" and "sheep farming." The word "Latinaki" signified "shepherds" (29.416). These beings populated chiefly the southern shores of the continent because those parts were very convenient for the maintenance and grazing of quadruped beings. From this group of Asiatic shepherds, the later famous Romans originated, with their name being taken from "Rimk," the name of their first common place (29.417).

Quote from the 1950 text:

Towards the close of that period there, migrated from Tikliamish to that continent Europe a number of beings of the first Asiatic Group who followed two quite distinct occupations: namely, some of them were engaged in various marine occupations, and others in what are called there "cattle raising" and "sheep farming."

The cattle raising families populated chiefly the southern shores of the continent, because those parts were at that time very convenient for the maintenance and grazing of such quadruped beings.

And that group of terrestrial beings was then called "Latinaki," a word that signified "shepherds." (29.416)

Location in Book: Single appearance: Chapter 29, page 416.

Etymology / Notes: The term appears to be constructed from linguistic elements suggesting pastoral activity, with the suffix "-aki" possibly indicating a group or occupation designation. The text explicitly states that "Latinaki" signified "shepherds," establishing its meaning within Gurdjieff's historical narrative. This group represents one of the key migrations from Asia to Europe that contributed to later civilizations, specifically leading to the Roman people. The term serves Gurdjieff's larger historical framework showing how various occupational groups formed the basis of major civilizations, in this case connecting the Romans to an earlier Asiatic pastoral tradition.

A complex elucidatory apparatus created by the Chinese learned being King-Too-Toz for demonstrating his theory of "evolution and involution of vibrations," based on principles from the middle part (Dzendvokh) of the apparatus Alla-attapan constructed by the saint-brothers Choon-Kil-Tez and Choon-Tro-Pel. The apparatus consisted of "a very strong frame with a great many strings stretched on it made from the intestines and tail-hairs of various quadruped beings" (40.848-849), featuring forty-nine white strings representing whole notes arranged in seven octaves, each octave having specific names (Arachiaplnish, Erkrordiapan, Erordiapan, Chorortdiapan, Piandjiapan, Vetserordiapan, Okhterordiapan) and each note having designated names (Adashtanas, Evotanas, Govorktanis, Maikitanis, Midotanis, Lookotanas, Sonitanis) corresponding to contemporary musical notes (do, si, la, sol, fa, mi, re). Additionally, the apparatus included black strings called "Demisakhsakhsa" (half notes), special hair strings producing "chaotic" vibrations, and red strings called "Keesookesschoor" (quarter notes). The apparatus was later simplified by Chai-Yoo into the "King" instrument, which became the foundation for contemporary musical instruments including pianos, though stripped of its cosmic significance and reduced to mere entertainment.

Quotes from the 1950 text:

Among these followers a century and a half after the sacred Rascooarno of the saints-brothers, there was a certain genuine learned being, King-Too-Toz by name, who, on the basis of the principles of the construction of the middle part of the apparatus Alla-attapan named Dzendvokh, propounded a very detailed theory under the name 'evolution and involution of vibrations,' and for the confirmation of this theory of his he made a special elucidatory apparatus which he called 'Lav-Merz-Nokh' and which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos. (40.848)

Each such an octave of strings on the Lav-Merz-Nokh gave that totality of vibrations which according to the calculations of the great twin-brothers corresponds to the totality of the vibrations of all those cosmic substances which, issuing from seven separate independent sources, compose one of the seven-centers-of-gravity of the 'fundamental common-cosmic Ansapalnian-octave.' (40.849)

On that remarkable 'elucidatory apparatus' Lav-Merz-Nokh, King-Too-Toz arranged and tuned, according to the corresponding calculations made by the great brothers, just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos, in the presences of which the vibrations of cosmic substances changing according to law during the Trogoautoegocratic processes blend correspondingly for the actualization of everything further. (40.866)

Location in Book: First appearance: Chapter 40, page 848. Extensive discussion continues through page 867.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The apparatus represents a sophisticated attempt to demonstrate cosmic laws through sound vibrations, connecting the Law of Heptaparaparshinokh with musical octaves and cosmic substance transformations. The degradation from this complex cosmic instrument to contemporary entertainment devices illustrates a recurring theme in Gurdjieff's work about the loss of genuine knowledge. The technical specifications (49 white strings in 7 octaves, plus black, hair, and red strings) suggest a precise mathematical relationship between terrestrial musical scales and cosmic vibrations, with the apparatus serving as both practical demonstration tool and theoretical framework for understanding cosmic processes.

An adjective describing actions, processes, or phenomena that unfold in alignment with the fundamental cosmic laws governing the Megalocosmos, particularly the sacred Heptaparaparshinokh (Law of Seven) and sacred Triamazikamno (Law of Three). When cosmic processes proceed law-conformably, they manifest according to the natural order established by his endlessness for the maintenance and harmonious functioning of the Universe. The term appears frequently throughout Beelzebub's expositions as a standard by which to measure whether cosmic phenomena are proceeding normally or have become distorted through abnormal conditions or artificial interference. Law-conformable functioning represents the natural state of cosmic processes, while "non-law-conformable" results indicate disruption of proper cosmic order, often leading to degeneration, instability, or cosmic accidents. The concept is central to understanding Gurdjieff's teaching about the importance of conscious participation in cosmic laws versus mechanical or destructive deviation from lawful functioning.

Quotes from the 1950 text:

And in consequence, instead of the obligatory law-conformable results of the said process, that non-law-conformable result is now actualized which exists under the denomination of "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or as ordinary beings express it, "the-cause-of-artificial-light." (18.156)

Well then, these same many hundreds of definite active elements belonging to seven different 'Okhtapanatsakhnian-classes' and having seven different subjective properties - among which the properties of 'vivifyingness' and 'decomposition' have supreme significance - compose in their totality the fundamental common-cosmic Ansanbaluiazar, by which the Most Great cosmic Trogoautoegocrat is actualized - the true Savior from the law-conformable action of the merciless Heropass. (39.785)

Location in Book: Recurrent term appearing 22 times throughout the work. Key appearances include: Chapter 4 (p. 66), Chapter 16 (p. 123), Chapter 18 (pp. 156, 158), Chapter 18 (pp. 167, 168, 171), Chapter 23 (p. 292), Chapter 39 (pp. 773, 785, 795), Chapter 40 (pp. 818, 820, 831, 832, 867), Chapter 42 (p. 984), Chapter 46 (p. 1172), Chapter 48 (pp. 1220, 1229, 1230).

Etymology / Notes: The term represents Gurdjieff's distinction between natural cosmic functioning according to sacred laws versus artificial or distorted processes that violate these laws. Law-conformable processes support the reciprocal maintenance of the Universe and contribute to cosmic harmony, while non-law-conformable results often arise from conscious interference with natural processes (as in the case of artificial light) or from abnormal conditions that prevent proper functioning of cosmic laws. The concept is fundamental to understanding Gurdjieff's cosmology, where conscious beings have the responsibility to participate lawfully in cosmic processes rather than disrupting them through ignorance or mechanical behavior. The "law-conformable action of the merciless Heropass" refers to the natural flow of Time, which, though destructive, operates according to cosmic law and can be countered only through equally lawful processes such as the Trogoautoegocrat system of reciprocal feeding established by the Creator.

A fundamental property acquired during the preparatory age in the brain functioning of every creature, including humans, which governs the automatic flow of mentation. Named by the ancient Korkolans, this law describes how "the process of the mentation of every creature, especially man, flows exclusively in accordance with this law" (1.15). The law operates through the formation of independent mental forms within beings of different races and backgrounds, creating subjective associations that condition how words and ideas are perceived and understood. This property is central to understanding how Bobbin-kandelnosts (association mechanisms) function in the three brains of beings who exist according to the principle Itoklanoz. The law of association explains why different beings can have entirely different "inner-content" for the same words or concepts, leading to the fundamental communication problem among Earth's three-brained beings. Understanding this law correctly, along with "the reciprocal action of these independent associations," can significantly extend the duration of existence, as demonstrated by certain brotherhood members in central Asia who lived for centuries through conscious regulation of their associative processes.

Quotes from the 1950 text:

This kind of people among us who have been turned into, so to say, "moths" destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have probably never even heard of the screamingly obvious fact that, during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the "law of association," and that the process of the mentation of every creature, especially man, flows exclusively in accordance with this law. (1.15)

You will then understand very well, that in the case of certain of your favorites even of recent times, who, by some means or other, find out and correctly transubstantiate in their Reason concerning certain details of the law of association proceeding in the separate brains of beings, and also concerning the reciprocal action of these independent associations, and who exist more or less according to what I have said, the Bobbin-kandelnosts formed in their separate being-brains are not used up, as they are among the other beings there, but their common presence acquires the possibility of existing much longer than the other three-brained beings there. (29.446)

While I was reading that first chapter, which I wrote only six years ago, but which seems to me by my present sensing to have been written long long ago, a sensing which is now in my common presence obviously because during that time I had to think intensely and even as might be said, to "experience" all the suitable material required for eight thick volumes—not for nothing is it stated in that branch of genuine science entitled "the laws of association of human mentation," which has come down from very ancient times and is known to only a few contemporary people, that the "sensing of the flow of time is directly proportional to the quality and quantity of the flow of thoughts" ... (48.1185)

Location in Book: First appearance: Chapter 1, page 15. Recurrence: Chapter 29, pages 446-447. Final reference: Chapter 48, page 1185. The principle operates throughout discussions of mentation, Bobbin-kandelnosts, and the duration of existence.

Etymology / Notes: Named by the "ancient Korkolans," this law represents a fundamental aspect of mechanical mentation that operates automatically in all three-brained beings. The law explains why the same word evokes entirely different associations in different individuals based on their background and formation. It is described as part of "that branch of genuine science entitled 'the laws of association of human mentation,' which has come down from very ancient times and is known to only a few contemporary people." (48.1185) Understanding this law correctly is essential for conscious work on oneself, as it governs how the three independent brains process impressions and form associations. The law is intimately connected with the functioning of Bobbin-kandelnosts and the principle of Itoklanoz, making it crucial for understanding both the limitations and possibilities of human consciousness. Those who master its details can significantly extend their lifespan by avoiding premature exhaustion of their associative mechanisms.

An alternative name for the sacred cosmic law of Heptaparaparshinokh, proposed by the learned beings who were members of the club of the Adherents of Legominism in Babylon for transmitting knowledge to future generations. This universal law reveals that "in the white ray seven independent colors; in every definite sound there are seven different independent tones; in every state of man, seven different independent sensations; further, every definite form can be made up of only seven different dimensions; every weight remains at rest on the Earth only thanks to seven 'reciprocal thrusts'" (30.461). The law was specifically suggested as a means of encoding knowledge in art and cultural forms, with the assurance that "the Law of Sevenfoldness will exist on the Earth as long as the Universe exists" (30.461).

Quotes from the 1950 text:

I personally suggest that this be done through the Universal Law called the "Law of Sevenfoldness."

The Law of Sevenfoldness exists on the Earth and will exist forever and in everything.

For instance, in accordance with this Law, there are in the white ray seven independent colors; in every definite sound there are seven different independent tones; in every state of man, seven different independent sensations; further, every definite form can be made up of only seven different dimensions; every weight remains at rest on the Earth only thanks to seven "reciprocal thrusts," and so on. (30.461)

I repeat that the Law of Sevenfoldness will exist on the Earth as long as the Universe exists, and it will be seen and understood by men in all times as long as human thought exists on the Earth, and it can therefore boldly be said that the knowledge indicated in this manner in the mentioned productions will exist also forever on the Earth. (30.461)

Not only absolutely nothing whatever reached them of all the various fragments of general knowledge already then known on the Earth, which the learned beings the Adherents of Legominism indicated in lawful divergencies from the sacred law of Heptaparaparshinokh, or, as they called it the Law of Sevenfoldness... (30.492)

Location in Book: First appearance: Chapter 30, page 461. Recurs throughout Chapter 30, pages 461-467, 470, 475-478, 481, 482, 492 and page 517.

Etymology / Notes: This term represents a deliberate simplification of the more technical name "Heptaparaparshinokh" for pedagogical purposes. The Adherents of Legominism chose this more accessible terminology specifically for encoding esoteric knowledge in cultural artifacts that would survive across generations. The emphasis on "sevenfoldness" rather than the complex sacred name reflects Gurdjieff's teaching method of presenting the same cosmic law at different levels of complexity. Historically, this law was first discovered on Atlantis as "Tazaloorinono" meaning "the seven-aspectness of every whole phenomenon" (40.821), then rediscovered in China by the twin brothers Choon-Kil-Tez and Choon-Tro-Pel as the law of "ninefoldness" (40.831), before being formulated by the Babylonian learned beings as the "Law of Sevenfoldness."

A sacred method devised by the learned beings of Atlantis for transmitting essential information about cosmic truths and long-past events from generation to generation through qualified initiates. Legominism represents one of the most significant means of preserving genuine knowledge against the recurring cycles of destruction that periodically obliterate civilizations and their accumulated wisdom. This system functions through a carefully maintained chain of transmission among three-brained beings "who are thought worthy to be and who are called initiates" - individuals who have acquired objective merits recognizable by other beings through their conscious labors and intentional sufferings (25.349). The method was later expanded by the learned beings of Babylon, particularly through the innovations of Aksharpanziar, to include conscious encoding within human Afalkalna (hand-productions) and Soldjinoha (ceremonial procedures), using the principles of the Law of Sevenfoldness.

Quotes from the 1950 text:

This word Legominism ... is given to one of the means existing there of transmitting from generation to generation information about certain events of long-past ages, through just those three-brained beings who are thought worthy to be and who are called initiates.

This means of transmitting information from generation to generation had been devised by the beings of the continent Atlantis. (25.349)

For having invented this means of transmitting information, we must give the beings of the continent Atlantis their due; this means was indeed very wise and did indeed attain their aim.

This is the sole means by which information about certain events that proceeded in times long past has accurately reached the beings of remote later generations. (25.351)

Location in Book: First appearance: Chapter 25, page 348. Major treatment through Chapters 25-27 and 30. The Club of Adherents-of-Legominism and its innovations detailed in Chapter 30 (pages 452-517).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Legominism represents Gurdjieff's concept of how genuine esoteric knowledge can survive across millennia despite periodic destruction of civilizations. The method evolved from purely oral transmission among qualified initiates to sophisticated encoding within cultural forms - art, ceremonies, and everyday objects - ensuring preservation even when traditional initiatic chains are broken. A specific Legominism concerning Ashiata Shiemash's deliberations, titled "The Terror-of-the-Situation," survived to inform Beelzebub's narrative (25.348).

A cosmic communication device used aboard the ship 'Karnak' for receiving messages. The term appears in contexts where ship servants deliver these communications to Beelzebub during his journey. In one instance, Beelzebub "had listened to the contents of the Leitoochanbros and had put it by the side of the 'Sinooa' near him, that is something similar to our etagere" (45.1145). These devices are described as being held to the ear to listen to their contents, suggesting they function as a form of cosmic correspondence or information transmission system.

Quotes from the 1950 text:

At this point of Beelzebub's tales, there entered that part of the cosmic ship Karnak where the conversations took place one of the servants of the ship, who gave Beelzebub a newly received 'Leitoochanbros' addressed to him; and on leaving he turned to everybody and joyfully exclaimed that the reflections of the sphere of the planet Karatas could already be seen. (44.1144)

After Beelzebub had listened to the contents of the Leitoochanbros and had put it by the side of the "Sinooa" near him, that is something similar to our etagere, he again deeply sighed and continued to speak as follows... (45.1145)

At this point in his narrative, Beelzebub was interrupted by a ship's servant who gave him a 'Leitoochanbros,' which he put to his ear and began to listen to its contents. (39.810)

Location in Book: First appearance: Chapter 23, page 270. Recurs in 39.810, 40.813, 42.945, 44.1144, 45.1145.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Leitoochanbros serves as a narrative device that allows for interruptions and transitions in Beelzebub's storytelling, often coinciding with significant moments or revelations. The detail that it must be "put to his ear" suggests an audio-based communication system, while its placement next to a "Sinooa" (described as similar to an etagere) indicates it has physical substance rather than being purely ethereal. The device represents Gurdjieff's invention of cosmic communication technology within his mythological framework.

A learned being who became a "Universal Hasnamuss" and one of the "three hundred and thirteen Hasnamussian Eternal individuals who now exist on the small planet bearing the name of Retribution" (24.345). Born in Kronbookhon, the capital of Nievia on the continent Asia, Lentrohamsanin was the creator of a maleficent "invention" or "composition" that became "the prime initiative for the destruction of the holy labors of Ashiata Shiemash" (24.345). His invention reached the learned beings of the Babylonian epoch by means of a "Kashireitleer" on which this composition was engrossed by Lentrohamsanin himself (28.391).

Quotes from the 1950 text:

In the name of Justice, I must now say that the prime initiative for the destruction of the holy labors of Ashiata Shiemash did not spring, however, from these learned of the Earth who were then assembled in the city of Babylon, but from the invention of a learned being very well known there, who also existed there on the continent Asia several centuries before these Babylonian events, namely, from the invention of a being named 'Lentrohamsanin' who, having coated his higher being part into a definite unit, and having perfected himself by Reason up to the required gradation of Objective Reason, also became one of those three hundred and thirteen Hasnamussian Eternal individuals who now exist on the small planet bearing the name of Retribution. (24.345)

The maleficent composition of that learned being of former centuries reached the learned beings of the said Babylonian epoch by means of what is called a 'Kashireitleer,' on which this invention was engrossed by the said learned Lentrohamsanin himself. (28.391)

It was then that I learned that this Lentrohamsanin arose, or, as it is said there, 'was born,' on the continent Asia, in the capital of Nievia, the town Kronbookhon.

The conception of his arising resulted from the blending of two heterogeneous Exioeharies formed in two already elderly threebrained Keschapmartnian beings there. (28.392)

Location in Book: First appearance: Chapter 24, pages 345-346. Recurs throughout Chapter 28, pages 390-393, 395, 395, 398-403, 405, 410.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Lentrohamsanin represents a central figure in the destruction of Ashiata Shiemash's beneficial work, serving as an example of how learned beings can become "authorities" and subsequently spread maleficent influences. His character illustrates the concept of a "Hasnamuss" - a being who develops higher reason but uses it for destructive purposes. The detailed biographical information provided about his wealthy parents and privileged upbringing serves Gurdjieff's pedagogical method of showing how environmental factors contribute to the formation of such destructive "authorities."

A wise terrestrial three-brained being from the continent Europe who noticed lawful inexactitudes in works of art that had reached them from ancient times and "continuing to interest himself further and laboring perseveringly, he began fully to decipher the productions of almost all the branches of art" (30.522). Leonardo da Vinci represents one of the rare beings who successfully found the keys to understanding the hidden knowledge encoded in ancient artistic productions by the Babylonian learned beings who were members of the club of Adherents of Legominism. Unlike other inquiring beings who died before they could share their discoveries, Leonardo successfully decoded the sacred information embedded within artistic works through the Law of Sevenfoldness.

Quote from the 1950 text:

Still one other, that is, another being from that continent Europe, also noticed them, and continuing to interest himself further and laboring perseveringly, he began fully to decipher the productions of almost all the branches of art.

And this wise terrestrial three-brained being was named 'Leonardo da Vinci.' (30.522)

Location in Book: Single appearance: Chapter 25, page 522.

Etymology / Notes: Leonardo da Vinci (1452-1519) was the historical Italian Renaissance polymath known for his contributions to art, science, and engineering. In Gurdjieff's narrative, Leonardo is portrayed as one of the few beings capable of deciphering the hidden knowledge encoded in ancient artistic productions. His mention here connects him to the greater cosmic purpose of art as a vehicle for transmitting objective knowledge across generations, distinguishing him from contemporary artists who merely copy forms without understanding their deeper significance.

A type of apparatus used for separating and processing the omnipresent active element Okidanokh. Gornahoor Harharkh called these devices "Krhrrhihirhi" and they function similarly to what terrestrial beings call a "dynamo" (18.155). These Lifechakans "first 'suck in' separately from the atmosphere or from any intra- or surplanetary formation, all the three independent parts of the Omnipresent Active Element Okidanokh present in it" and then reblend these parts artificially before concentrating the Okidanokh for further processing (18.155-156). The operation of large Lifechakans affects the normal functioning of three-brained beings, as Gornahoor Rakhoorkh discovered when he noticed his mental forces deteriorated whenever their large Lifechakan was in operation (45.1156).

Quotes from the 1950 text:

Meanwhile bear in mind that in the enormous Khrh or workshop of Gornahoor Harharkh there were, besides the already mentioned Hrhaharhtzaha, several other large independent appliances, and, among them, two quite special what are called 'Lifechakans' which Gornahoor himself called 'Krhrrhihirhi.'

It is interesting to note that your favorites also have something like this 'Lifechakan' or 'Krhrrhihirhi'; and they name such an apparatus a 'dynamo.' (18.154-155)

What I thus constated aroused in me a subjective interest which served as the source for the engendering in my presence of the requisite impulse for the thorough cognizance of the cause of this fact, and from then on I began to pay attention both to myself as well as to what proceeded around me and to seek out the causes for it; and after one "Rkhee" I became convinced beyond doubt that this undesirable state proceeded with me each time, on the day when our large "Lifechakan"* was in action. (47.1156)
* Lifechakan approximately corresponds to what on Earth is called a "dynamo."

Location in Book: First appearance: Chapter 18, page 154. Recurs on pages 155 (2 more times), and Chapter 45, page 1156.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The apparatus represents advanced cosmic technology for manipulating the fundamental substance Okidanokh by separating its three independent parts and then reblending them. The fact that operation of these devices affects the mental functioning of nearby three-brained beings suggests they work with fundamental cosmic forces that interact with being-consciousness itself. The comparison to terrestrial dynamos helps readers understand its basic nature while the detailed quotes provide the cosmic context that makes it much more than a simple electrical device.

A second-grade cosmic law meaning "the aggregation of the homogeneous." This law operates after the fundamental outer cycle of the sacred Heptaparaparshinokh ceases and enters into permanent processes of transformation called "evolution" and "involution." Litsvrtsi governs the grouping together of similar formations on planets, causing "similarities to the already arisen" to aggregate into new "relatively independent formations" (39.758-759). The law functions to organize and consolidate homogeneous cosmic substances and formations that have arisen through the Heptaparaparshinokh process, creating ordered groupings from what might otherwise remain scattered similar elements.

Quote from the 1950 text:

And then, thanks this time to a second-grade cosmic law which is called 'Litsvrtsi' or the 'aggregation of the homogeneous,' there began to be grouped on the planets themselves, from the mentioned 'relatively independent' new formations named 'similarities to the already arisen,' yet other also 'relatively independent' formations. (39.758)

Location in Book: Single appearance: Chapter 39, page 758.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The law represents a natural tendency for similar cosmic elements to gather together, creating organized structures from homogeneous materials. This aggregation process occurs after the primary creative phase of the Heptaparaparshinokh is complete, suggesting that Litsvrtsi governs the secondary organizational phase of cosmic development where like attracts like to form stable, independent formations.

Crystallized materials formed in the psyche of three-brained beings through the inheritance of maleficent inventions originating from Babylonian learned beings. These "monstrous 'logicnestarian materials'" result from the transmission "from generation to generation by inheritance" of false ideas about spiritual matters, particularly distorted concepts of God. (39.777) The term appears in Beelzebub's explanation of how maleficent fictions invented by Hasnamussian learned beings in Babylon were "thoroughly absorbed and appropriated by the beings" (39.776) during a period when they existed particularly passively, causing these distortions to crystallize and produce "already exceptionally distorted being-Aimnophnian mentation" in contemporary beings. (39.777)

Quote from the 1950 text:

And afterwards, in their transmission from generation to generation by inheritance, they gradually began to be crystallized into such monstrous 'logicnestarian materials,' with the result that in the psyche of the contemporary three-brained beings there, there began to proceed such an already exceptionally distorted being-Aimnophnian mentation. (39.777)

Location in Book: First appearance: Chapter 31, page 542. Recurs in Chapter 32, page 565, 567, 568, Chapter 37, page 665, and Chapter 39, page 777 (misspelled as "logicnestanian" in the 1950 edition, corrected in errata to "logicnestarian").

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages combining "logic" with an invented suffix suggesting something nest-like or settled. The word describes how false ideas become crystallized and embedded in the psyche through hereditary transmission, creating stable but distorted patterns of thinking. The context emphasizes how religious and spiritual distortions from ancient Babylon continue to corrupt contemporary being-mentation, making beings incapable of genuine perception about divine matters.

A term used by three-brained beings on Earth to describe entities that change their fundamental positions with the same casual frequency as changing gloves. The expression appears in Beelzebub's critique of the instability of contemporary beings compared to the relatively normal responsible beings of the Babylonian epoch, who "did not easily change their ideals, as is done there at the present time by the majority of contemporary beings, just as, as they themselves express it, the 'London-Phu-Phu-Klé' change their gloves" (39.803). The term illustrates the extreme fickleness and lack of constancy that characterizes modern terrestrial beings' relationship to their beliefs and principles.

Quote from the 1950 text:

The point is that, in spite of the fact that the initiates of that epoch were still relatively normal responsible beings who did not easily change their ideals, as is done there at the present time by the majority of contemporary beings, just as, as they themselves express it, the 'London-Phu-Phu-Klé' change their gloves; yet during this period the psychosis which seized all these strange three-brained beings of finding out at whatever cost whether they had a soul and whether it was immortal, was so strong and widespread, that this unhealthy need of their psyche stirred and infected the minds of even the genuine initiates there and they, having fallen under the influence of this psychosis, mixed into the Legominisms concerning the holy planet Purgatory and handed down such a 'Khaboor-Chooboor' that the tail of our Lucifer from pleasurable emotion turned a shade of what is called the color 'tango.' (39.803)

Location in Book: Single appearance: Chapter 39, page 803.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The expression serves as a metaphor for extreme changeability and inconsistency, suggesting beings so lacking in substance that they alter their fundamental positions as casually as one might change clothing accessories. The context emphasizes the contrast between ancient initiates who maintained stable ideals and contemporary beings characterized by constant fluctuation in their convictions.

The Chief-Common-Universal-Arch-Chemist-Physicist Angel who was a member of the Most High Commission and devised the organ Kundabuffer. Initially an Angel, Looisos was "blessed be his name to all eternity" (10.89) for creating the "astonishing and exceedingly ingenious invention" of the organ Kundabuffer, which was implanted "at the base of their spinal column, at the root of their tail" (10.88-89) to make three-brained beings perceive reality "topsy-turvy" and crystallize data for "pleasure" and "enjoyment." Later promoted to Archangel, Looisos also supervised the destruction of the organ and was dispatched to investigate abnormal Tibetan mountain growth.

Quotes from the 1950 text:

And then, in fact, with the help of the Chief-Common-Universal-Arch-Chemist-Physicist Angel Looisos, who was also among the members of this Most High Commission, they caused to grow in the three-brained beings there, in a special way, at the base of their spinal column, at the root of their tail... a 'something' which assisted the arising of the said properties in them.

And this 'something' they then first called the 'organ Kundabuffer.' (1.88-89)

Now, in order that you may have at least an approximate understanding of the results of the properties of the organ devised and actualized by the incomparable Angel Looisos - blessed be his name to all eternity - it is indispensable that you should know about the various manifestations of the three-brained beings of that planet, not only during the period when this organ Kundabuffer existed in their presences, but also during the later periods when although this astonishing organ and its properties had been destroyed in them, nevertheless, owing to many causes, the consequences of its properties had begun to be crystallized in their presences. (10.89)

Location in Book: First appearance: Chapter 10, pages 88-90. Recurs throughout the work in discussions of the organ Kundabuffer and its consequences, including references to his promotion to Archangel status and his assignment to investigate Tibetan geological phenomena (22.265).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Looisos represents a high cosmic functionary whose title indicates specialization in both chemical and physical cosmic laws. His role encompasses both creation and destruction - first devising the organ Kundabuffer for cosmic necessity, then later destroying it when no longer needed. The reverent blessing "blessed be his name to all eternity" suggests this invention, though temporarily harmful, served essential cosmic purposes.

The original name for the larger of two detached fragments created when the planet Earth collided with the comet Kondoor. Loonderperzo became what contemporary three-brained beings call "Moon," though "the beings of later times called them differently at different periods, and in most recent times the larger fragment has come to be called Moon, but the name of the smaller has been gradually forgotten" (9.84). The creation of these fragments required the sanction of his endlessness and the implementation of the Ilnosoparnian process to prevent cosmic catastrophe (9.84).

Quote from the 1950 text:

And afterwards, when the said Sacred Individuals had obtained the sanction of his endlessness for the actualization of the Ilnosoparnian process on that planet also, and when this process had been actualized under the direction of the same Great Archangel Sakaki, then from that time on, on that planet also, just as on many others, there began to arise the 'Corresponding,' owing to which the said detached fragments exist until now without constituting a menace for a catastrophe on a great scale.

Of these two fragments, the larger was named 'Loonderperzo' and the smaller 'Anulios'; and the ordinary three brained beings who afterwards arose and were formed on this planet also, at first called them by these names; but the beings of later times called them differently at different periods, and in most recent times the larger fragment has come to be called Moon, but the name of the smaller has been gradually forgotten. (9.84)

Location in Book: Single appearance: Chapter 9, page 84. However, the Moon (as Loonderperzo is now called) is referenced throughout the work, particularly in contexts explaining the planet Earth's obligation to maintain its detached fragments.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name represents the original cosmic designation before terrestrial beings began using their own names for the celestial body, now calling it "Moon" while forgetting its cosmic origin and purpose. The fragment now functions as an independent small planet requiring maintenance through sacred vibrations "Askokin" sent from Earth for cosmic harmony. This name change from Loonderperzo to "Moon" exemplifies humanity's descent from cosmic awareness to mundane observation, illustrating the general deterioration of cosmic understanding that Gurdjieff repeatedly emphasizes. The forgotten cosmic origin connects to the present necessity for beings to fulfill their role in the reciprocal maintenance of the Universe, making the Moon's true nature as a detached fragment essential to understanding Earth's cosmic obligations.

A unit of time measurement used on the planet Karatas. The term appears in Hassein's explanation of the sacred ceremonies preceding the "Dionosks of the sacred sacraments of Serooazar" (spring days). According to Hassein, "one 'Loonias' before the beginning of these sacred sacraments, both old and young among us cease to introduce the first being-food into themselves and, by various sacred ceremonies, mentally give thanks to our common creator for their existence" (39.795). This indicates that a Loonias represents a specific period of preparation time before the most sacred ceremonies of the year on Karatas.

Quote from the 1950 text:

...I know that for these great holy days, the Dionosks, all our beings, 'Actavus' as well as 'Passavus,' prepare themselves almost from the end of the previous holy day, and that one 'Loonias' before the beginning of these sacred sacraments, both old and young among us cease to introduce the first being-food into themselves and, by various sacred ceremonies, mentally give thanks to our common creator for their existence. (39.795)

Location in Book: Appearances: Chapter 4, page 67; Chapter 39, page 795.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it represents a standardized period of sacred preparation time on Karatas, during which beings abstain from first being-food (presumably ordinary food) and engage in ceremonial thanksgiving. This reflects the sophisticated cosmic understanding of time measurement across different planets in Gurdjieff's cosmology, where each world has its own temporal scale relative to the flow of time in the Universe.

The first part of the famous experimental apparatus called "Allaattapan," created by the Chinese twin brothers Choon-Kil-Tez and Choon-Tro-Pel for their investigations into the sacred law of Heptaparaparshinokh. The Loosochepana "had a special cone-shaped pipe, the wide end of which was hermetically fitted into a frame of the sole window of that room where the experiments were made, and the other end was a small chink-like aperture with what is called a 'collecting-disk,' passing through which what are called the rays of 'daylight' coming from the window were transformed into as your favorites would say, a 'concentrated white-ray'" (40.834). This white ray was then broken up into seven different colored rays through crystals, with the positive colored rays being directed via the slab Polorishboorda to the third part of the apparatus, the Riank-Pokhortarz.

Quotes from the 1950 text:

The first part which was named Loosochepana had a special cone-shaped pipe, the wide end of which was hermetically fitted into a frame of the sole window of that room where the experiments were made, and the other end was a small chink-like aperture with what is called a 'collecting-disk,' passing through which what are called the rays of 'daylight' coming from the window were transformed into as your favorites would say, a 'concentrated white-ray.' (40.834)

Now the action of the said liquid in which the bamboo was soaked was such that the part of the soaked bamboo on which the colored ray coming directly from the Loosochepana or, after being reflected from the cavity of the lower smaller ball, fell, was instantly permanently dyed the same color as that ray which had fallen on to it. (40.837)

Location in Book: First appearance: Chapter 40, page 834. Recurring throughout pages 834x2, 835, 836x4, 837.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Loosochepana was part of an apparatus designed to demonstrate that opium, white ray, and sound have the same fundamental properties and "mutually-acting law-conformablenesses." (40.832) The device represents ancient scientific knowledge far superior to contemporary methods, as modern scientists can only obtain "negative colored rays" through their prisms, while the ancient apparatus could produce the essential "positive colored rays" needed for genuine cosmic research (40.835).

An adjective used in several significant contexts throughout the text. Most notably, it appears as the name of the hotel in New York where Beelzebub stayed: "From the pier I went straight to a hotel called the 'Majestic' which had been recommended to me by one of my Paris acquaintances and which for some reason or other was additionally, though not officially, called 'Jewish'" (42.919). The term also describes Babylon as "this 'incomparably majestic' Babylon" (24.321), emphasizing its grandeur as a center of culture. In the climactic ceremony at the end of the book, Beelzebub stands "transfigured with a majestic appearance, owing to the truly majestic horns which had arisen on his head" (47.1177) when he achieves the sacred gradation of Podkoolad.

Quotes from the 1950 text:

During that period of the flow of time this 'incomparably majestic' Babylon was flourishing in every respect. (24.321)

Thereupon all without exception, even the venerable archangel himself, fell prostrate before Beelzebub, who had now risen to his feet and stood transfigured with a majestic appearance, owing to the truly majestic horns which had arisen on his head. (47.1177)

Location in Book: First appearance: Chapter 24, page 321. Recurring throughout: pages 415, 675, 919x2, 1177x2, 1228.

Etymology / Notes: The term derives from Latin "majestas" meaning greatness or dignity. Gurdjieff uses it to denote both earthly grandeur (Babylon, the New York hotel) and cosmic dignity (Beelzebub's transformation). The progression from describing earthly magnificence to cosmic spiritual achievement reflects the text's movement from material to spiritual concerns. The "Majestic" hotel in New York also being called "Jewish" may reflect the cosmopolitan nature of early 20th-century American urban life that Beelzebub observes.

A three-brained being who arose and existed on the continent Atlantis, becoming a member of the learned society Akhaldan. He was the first to introduce the concepts of "Good" and "Evil" on Earth, originally meaning the two fundamental cosmic forces that form the basis of every cosmic arising. His higher being-part perfected itself to such a degree that he became worthy to go to the holy planet and was even "considered one of the first candidates to be taken on to the Most Most Holy Sun Absolute" (44.1127). However, his ideas were later misunderstood and transformed into "a maleficent idea" about external Good and Evil that became a fundamental cause of abnormalities in human psychology. Due to this, the righteous dwellers of the holy planet initially sought to doom his higher being-part "to exist eternally on the planet Remorse-of-Conscience" (44.1127), though this sentence was later mitigated.

Quotes from the 1950 text:

And according to this elucidation, it turned out that that three-brained being who was the first to give the beginning of the crystallizing of that maleficent idea was a certain Makary Kronbernkzion whose higher being-part perfected to the required gradation of Reason had not only become worthy to go to the holy planet, but was even already considered one of the first candidates to be taken on to the Most Most Holy Sun Absolute. (44.1127)

And so, my boy, it was in this sense and in this meaning that the words 'Good' and 'Evil' were first used by this unfortunate Makary Kronbernkzion. (44.1139)

Location in Book: First appearance: Chapter 44, page 1127. Recurring throughout pages 1127-1141.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages. Beelzebub conducted extensive investigations into Makary Kronbernkzion's life and work, even finding and deciphering both halves of his "Boolmarshano" (stone tablet) containing his scientific thesis titled "The Affirming and Denying Influences on Man" (44.1138). Despite being the source of humanity's misunderstanding about Good and Evil, Beelzebub concludes that Makary Kronbernkzion "was not to blame" for how his ideas were later distorted (44.1140). His case illustrates the tragic irony of genuine spiritual achievement becoming the inadvertent source of widespread delusion.

A type of food or sustenance. The term appears in the context of Beelzebub describing how his strange feeling of uneasiness increased to such a degree that "even my appetite for 'Makhokh' disappeared" (1.47). The loss of appetite for this substance indicates it was a regular form of nourishment, and its mention suggests it was something Beelzebub normally consumed with pleasure or satisfaction.

Quote from the 1950 text:

But when this strange feeling, increasing day by day, ultimately became a definite instinctive uneasiness from which even my appetite for 'Makhokh' disappeared, I began from then on always to think and think in order to find out the cause of this. (1.47)

Location in Book: Single appearance: Chapter 1, page 47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it refers to a specific type of food or nourishment that was part of Beelzebub's regular diet, with the loss of appetite for it serving as an indicator of the severity of his psychological disturbance.

A state of progressively weakened being-mentation or impaired reasoning capacity. The term appears in Beelzebub's criticism of how the German invention of the word "doctor" as a title for physicians contributes to the general deterioration of human mental functioning. As Beelzebub explains, "thanks to this invention of theirs, there was added there yet one more to the number of factors, the totality of which constantly leads them into error and by which their being mentation, already weakened without this, becomes year by year more 'makhokhitchne'" (31.553).

Quote from the 1950 text:

It must be even emphasized that, thanks to this invention of theirs, there was added there yet one more to the number of factors, the totality of which constantly leads them into error and by which their being mentation, already weakened without this, becomes year by year more 'makhokhitchne.' (31.553)

Location in Book: Single appearance: Chapter 31, page 553.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it describes a specific type of mental deterioration or confused thinking that accumulates over time, particularly as a result of misleading social conventions and artificial distinctions that obscure clear reasoning.

A term mentioned in a humorous saying attributed to "the interpreter of Russian wisdom, Kusma Proutkoff" about misfortune and bad luck. In the context of discussing the unfortunate Nature of planet Earth that must constantly adapt to terrestrial beings' destructive behaviors, Beelzebub cites Proutkoff's saying: "The unluckiest among us is the fir cone, because every Makkar stumbles over it" (43.1115). This appears to be a colloquial Russian term for a clumsy or unlucky person, used to illustrate the concept of universal misfortune affecting even inanimate objects.

Quote from the 1950 text:

Even the interpreter of Russian wisdom, Kusma Proutkoff, has good sayings for such a case:

'The unluckiest among us is the fir cone, because every Makkar stumbles over it.' (43.1115)

Location in Book: Single appearance: Chapter 43, page 1115.

Etymology / Notes: This appears to be a Russian colloquial term for a clumsy or unfortunate person. Kozma Prutkov (here spelled "Kusma Proutkoff") was a fictional satirical writer created by 19th-century Russian authors, known for humorous aphorisms about life's absurdities. The saying is cited alongside Mullah Nassr Eddin's wise sentences about misfortune, illustrating the universal recognition across cultures of how bad luck can be contagious or affect even innocent bystanders (in this case, the poor fir cone that gets kicked by every clumsy person who passes by).

An ancient Arabian learned man who provided a definition of the "I" or human identity. His definition described the "I" as "the compound result of consciousness, subconsciousness, and instinct" (1.38). This definition was later "borrowed and repeated in a different way by a no less renowned and learned Greek, Xenophon" (1.38). Mal-el-Lel is mentioned alongside another ancient learned man who defined the "I" as "a relatively transferable arising, depending on the quality of the functioning of thought, feeling, and organic automatism," showing the historical continuity of attempts to understand human nature and consciousness.

Quote from the 1950 text:

According to the definition of another also ancient and renowned learned man, the Arabian Mal-el-Lel, which definition by the way was in the course of time borrowed and repeated in a different way by a no less renowned and learned Greek, Xenophon, "the compound result of consciousness, subconsciousness, and instinct". (1.38)

Location in Book: Single appearance: Chapter 1, page 38.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages for an ancient Arabian sage. The definition attributed to Mal-el-Lel represents an early systematic attempt to understand human psychology through the tripartite division of consciousness, subconsciousness, and instinct. The connection to Xenophon suggests the transmission of psychological knowledge from Arabian to Greek intellectual traditions, though this appears to be Gurdjieff's own construction rather than historical fact. This definition appears in the context of Gurdjieff's autobiographical reflection on the formation of his own fundamental principles.

An ancient Assyrian sage who developed a theory about vibrations that was studied by the venerable Hadji-Asvatz-Troov and his friend the dervish Kerbalai-Azis-Nuaran during their scientific investigations. Malmanash is described as "the great Malmanash" and his Assyrian theory was examined alongside other ancient theories of vibrations, including "the Arabian theory of the famous Selneh-eh-Avaz, and the Greek - of the philosopher Pythagoras - and of course all the Chinese theories" (41.888). These learned beings made apparatus "exactly similar to those with which all these ancient sages made their experiments" as part of their comprehensive study of vibrational phenomena.

Quote from the 1950 text:

We studied the Assyrian theory of the great Malmanash, and the Arabian theory of the famous Selneh-eh-Avaz, and the Greek - of the philosopher Pythagoras - and of course all the Chinese theories. And we made apparatuses exactly similar to those with which all these ancient sages made their experiments, and we even made an addition to one of their apparatuses, which is now the chief one for my experiments. (41.888)

Location in Book: Single appearance: Chapter 41, page 888.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages for an ancient Assyrian sage. Malmanash is presented as part of a distinguished lineage of vibration theorists from different ancient civilizations, suggesting a historical continuity of esoteric knowledge about sound and vibration. This context places Malmanash within the tradition of serious terrestrial scientists who contributed to the understanding of cosmic laws through experimental investigation, knowledge which was later preserved and continued by beings like Hadji-Asvatz-Troov in their underground laboratory investigations.

A substance from which "Salounilovian acids" are formed, mentioned in connection with the complex experimental apparatus used by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel. The text indicates that deposits of this substance are "usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha'" (40.836). This substance was associated with the special clay called "Simkalash" used in their scientific investigations of the sacred Heptaparaparshinokh.

Quote from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.' (40.836)

Location in Book: Single appearance: Chapter 40, page 836.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages for what contemporary beings call "naphtha," a petroleum-derived hydrocarbon. This substance was part of the geological context for the scientific experiments conducted by the twin brothers who rediscovered the fundamental cosmic law after the loss of Atlantis. The experimental setup involved bamboos soaked in special liquids and exposed to colored rays as part of their investigations into cosmic laws, with Mamzolin/naphtha being part of the geological substrate where the necessary clay deposits were found.

An ancient country on the continent Ashhark (Asia), founded by hunters from Atlantis who settled on the shores of the Sea of Beneficence. The country was ruled by King Konuzion, a descendant of a learned member of the Society of Akhaldans who had come from Atlantis to observe natural phenomena before the second Transapalnian perturbation. Maralpleicie was known for its capital city Gob, famous for producing "the best 'fabrics' and the best what are called 'precious-ornaments'" (20.207-208). The country was later abandoned when "this part of the surface of your planet began to be buried under sand" (40.823), forcing its inhabitants to migrate eastward to form what became China, or westward to Europe.

Quotes from the 1950 text:

Do you remember, I already told you that on the continent of Asia there was a country Maralpleicie and that a King existed there by name Konuzion, a descendant of that learned member of the Society of Akhaldans, who had gone there from Atlantis for the observation of all kinds of natural phenomena of their planet. (40.822)

The period of their preparatory age and the early years of their responsible existence were spent in the town Gob, in the country Maralpleicie, but when this part of the surface of your planet began to be buried under sand, they were both among the number of those refugees who went East. (40.823)

Location in Book: First appearance: Chapter 19, page 181. Recurring throughout the text with major coverage in Chapters 20 (212-226), 24 (315-318), 29 (416), 31 (553), 32 (260, 568) 40 (822-823, 868), 42 (926-927, 962, 963).

Etymology / Notes: The country was significant for several innovations, including "Sikharenenian vessels" for food preservation made from mother-of-pearl, egg yolks, and fish glue (42.962-963). King Konuzion invented a wise religious teaching to combat the harmful habit of chewing poppy seeds (Gulgulian), which was causing behavioral problems among his subjects (20.213-214). Maralpleicie became the ancestral home of the twin brothers Choon-Kil-Tez and Choon-Tro-Pel, who later rediscovered the sacred Heptaparaparshinokh after migrating to China (40.822-824). The word "Choon" meant "prince" in the Maralpleicie language (40.822).

The capital city of the "Ferghanian Khanate" in the center of Asia, proposed by the society "The-Earth-Is-Equally-Free-for-All" as the location for organizing "a chief and basic government for all the countries of Asia under the name of 'The-Council-of-the-Elders'" (43.1093). This council was intended to consist of "honorable beings from all the Asiatic communities" and was to be composed exclusively of "the oldest and most deservedly honorable beings" who could "be impartial and just toward other beings of the Earth, irrespective of to what religion or nationality they belong" (43.1093).

Quote from the 1950 text:

And thirdly, there entered into the fundamental program of this society finally to bring about the organization in the center of Asia, namely, in the city Margelan, the capital of what was called the 'Ferghanian Khanate,' of a chief and basic government for all the countries of Asia under the name of 'The-Council-of-the-Elders,' the members of which had to be honorable beings from all the Asiatic communities. (43.1093)

Location in Book: Single appearance: Chapter 43, page 1093.

Etymology / Notes: This corresponds to the real historical city of Margilan (also spelled Margelan) in the Fergana Valley, Uzbekistan, which was indeed a significant center in Central Asia. The society's program also included establishing one common religion based on Parsi teachings and adopting Turkoman as a common language for all of Asia. The initiative was part of the society's philanthropic efforts to reduce wars and civil conflicts on the continent Asia, but the society was eventually disrupted by the influence of the philosopher Atarnakh and his theory "Why do Wars Occur on the Earth?" (43.1093-1094).

A being-feeling described as the "feeling-of-religiousness" that existed in Russian three-brained beings before they began imitating everything European. Along with "Nammuslik" (the feeling-of-patriarchality), this being-feeling made the beings of the Russian community "famous among other beings of the whole of this planet in respect of their morality and the patriarchality of their family foundations" (38.711). These feelings gradually atrophied when the Russians began imitating European customs, leading to the degeneration of their psyche.

Quote from the 1950 text:

It may be noted, for example, that, indeed, in all the beings of that large community Russia, only one or two centuries ago when, before they had yet begun to imitate everything European, these two being functions still obtained which are called 'Martaadamlik' and 'Nammuslik,' or - as these being-feelings are still called - the 'feeling-of-religiousness' and the 'feeling-of-patriarchality.' (38.711)

Location in Book: Single appearance: Chapter 38, page 711.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests this was a genuine spiritual feeling that supported moral behavior and family values, contrasted with the superficial imitation of foreign customs. Beelzebub warns that Turkey faces the same degeneration that befell Russia when its beings abandoned their traditional head coverings (fez and yashmak) for European styles, predicting similar psychological deterioration as occurred when Russians abandoned their traditional ways.

The sacred measure of being-reason representing the highest degree of self-individuality that three-brained beings can attain. Only beings who have "coated their higher being bodies in their presences and who have brought the perfecting of the Reason of their higher being part up to the degree of the sacred 'Martfotai'" can produce Teleoghinooras (materialized ideas or thoughts that exist almost eternally in planetary atmospheres) (23.293). This represents the culmination of conscious being development and the prerequisite for creating lasting thought-forms.

Quote from the 1950 text:

Teleoghinooras can be formed from such a quality of being-contemplation as only those three-brained beings have and can actualize, who have coated their higher being bodies in their presences and who have brought the perfecting of the Reason of their higher being part up to the degree of the sacred 'Martfotai.' (23.293)

Location in Book: First appearance: Chapter 23, page 293. Recurrence: Chapter 27, page 386.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Martfotai is presented as the highest attainable degree of self-individuality, mentioned in the context of Ashiata Shiemash's fifth striving: "the striving always to assist the most rapid perfecting of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred 'Martfotai' that is up to the degree of self-individuality" (27.386). This sacred measure represents the completion of being-development necessary for conscious thought materialization.

Specific points within the Sacred Law of Heptaparaparshinokh where external assistance is required for evolutionary processes to continue. The cosmic law contains two principal Mdnel-Ins: the "mechano-coinciding-Mdnel-In" (located between the third and fourth deflections, lengthened by endlessness) and the "intentionally-actualized-Mdnel-In" (located between the last deflection and the beginning of a new cycle, shortened by endlessness). These represent "obligatory-gap-aspects" where independent evolution cannot proceed without "foreign help coming from outside" (39.808).

Quotes from the 1950 text:

This same Stopinder of the sacred Heptaparaparshinokh is just that one, which is still called the 'mechano-coinciding-Mdnel-In.' (39.754)

And this Stopinder of the sacred Heptaparaparshinokh is just that one, which is still called the 'intentionally-actualized-Mdnel-In.' (39.754)

...according to the fundamental cosmic sacred law of Heptaparaparshinokh, if everything in general existing in our Megalocosmos, the great as well as the small, does not receive in the process of evolution at the time of its passing through both 'Mdnel-Ins' of the sacred Heptaparaparshinokh corresponding foreign help coming from outside, then it begins to involve back to those definite states from which it began its evolution. (39.808)

Location in Book: First appearance: Chapter 37, page 673 (misspelled as "Mndel-Ins"). Recurs throughout Chapter 39 with detailed explanations (753-754, 787-788, 791, 796, 808) and Chapter 40 (808, 831).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The twin brothers Choon-Kil-Tez and Choon-Tro-Pel were the first terrestrial beings after Atlantis to constate these two particularities of the Heptaparaparshinokh, naming them "Sooanso-Toorabizo" meaning "obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole" (40.831-832). In beings, the lower Mdnel-In corresponds to the liver location where "being-Tritoëry" requires external help from air (second being-food) to evolve further (39.787-788).

A cosmic function that the planet Mars serves for the solar system Ors, described as an "'Mdnel-outianlink' in the transformation of cosmic substances" (22.266). This function results in Mars having what is called a "Keskestasantnian firm surface," meaning "one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water" (22.266). This cosmic role appears to be related to the systematic transformation of substances within the solar system.

Quote from the 1950 text:

...you must know, first of all, that the planet Mars is for the system Ors, to which it belongs, what is called an 'Mdnel-outianlink' in the transformation of cosmic substances, in consequence of which it has what is called a 'Keskestasantnian firm surface,' that is to say, one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water. (22.266)

Location in Book: Single appearance: Chapter 22, page 266.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept suggests that planets can serve specific functions within the cosmic transformation processes of their solar systems, with Mars serving as a particular type of transformational link. The term relates to the broader cosmological principle of the sacred Heptaparaparshinokh and the systematic transformation of cosmic substances throughout the universe.

The name given to the entirety of our present existing Universe, which includes "all the cosmoses of different scales and relatively independent cosmic formations present in it" (39.753). Created by endlessness to prevent the destruction of the Most Most Holy Sun Absolute by the merciless Heropass, the Megalocosmos operates on the system called "Trogoautoegocrat" rather than the former "Autoegocrat" system. All cosmoses within it are maintained by two fundamental sacred laws: the sacred Heptaparaparshinokh and the sacred Triamazikamno (39.750-753). Each three-brained being "represents in himself also, in all respects, just as every three brained being in all our Universe, an exact similarity of the whole Megalocosmos" differing only in scale (39.774-775).

Quotes from the 1950 text:

After his long Divine deliberations, he decided to create our present existing 'Megalocosmos.' (39.749)

Each of them to the smallest detail is exactly similar, but of course in miniature, to the whole of our Megalocosmos, and in each of them there are all of those separate functionings, which in our common Megalocosmos actualize the cosmic harmonious Iraniranumange or 'exchange of substances,' maintaining the existence of everything existing in the Megalocosmos as one whole. (39.775)

Location in Book: First appearance: Chapter 2, page 52. Extensively referenced throughout chapters 39-48, with major concentrations on pages 749-808, 815-867, and recurring in the final chapters 1117-1180.

Etymology / Notes: From Greek "megalos" (great) + "kosmos" (world/universe), meaning "Great Universe." This represents the fundamental concept in Gurdjieff's cosmology - the totality of all existence operating as a unified system. The Megalocosmos embodies the principle that individual beings are exact replicas in miniature of the cosmic whole, reflecting the hermetic principle "as above, so below" on the grandest scale possible. "Megalocosmos" is a central and frequently appearing term in Gurdjieff's cosmological system.

A contemporary "comical learned chemist" who "collected the names of all those active elements now obtained and classified them as it were according to their 'atomic weights'" (40.844-845). While his classification "does not correspond at all to reality," it nevertheless provides an approximate basis for understanding the classification system developed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel in ancient China. The text notes that of the nearly four hundred active elements of opium known to these great brothers, knowledge of how to obtain only forty-two active elements has reached contemporary Earth chemists.

Quote from the 1950 text:

A contemporary 'comical learned chemist,' a certain Mendelejeff, even collected the names of all those active elements now obtained and classified them as it were according to their 'atomic weights.'

Although his classification does not correspond at all to reality yet nevertheless according to these atomic weights of his it is possible approximately to establish that classification which was then made by the great terrestrial learned beings of the future China. (40.844-845)

Location in Book: Single appearance: Chapter 40, page 844.

Etymology / Notes: This refers to Dmitri Mendeleev (1834-1907), the Russian chemist who created the periodic table of elements. Gurdjieff's spelling "Mendelejeff" reflects a different transliteration system from Russian. The characterization as "comical" reflects Beelzebub's view that while Mendeleev's system has practical utility, it lacks the profound understanding of cosmic laws that characterized the ancient Chinese classification system based on the sacred Heptaparaparshinokh.

A "learned being of new formation" during the time when Tikliamish was the "center of culture" who initiated the first "agitation of mind" concerning the origin of apes (23.271-272). He became learned "firstly because his childless aunt was an excellent what is called matchmaker and mixed a great deal with power-possessing beings, and secondly, because when by age he was approaching the 'threshold of the being' of a responsible being, he received on his birthday a gift of a book entitled Manual of Bon Ton and Love Letter Writing" (23.272). Being financially secure from an inheritance from his uncle, a former pawnshop proprietor, he compiled a theory "proving" that apes "had descended neither more nor less than from what are called 'people who became wild'" (23.272). This theory was later contradicted by Darwin, who argued the opposite.

Quotes from the 1950 text:

The beginning of that 'agitation of mind' there was the wise-acreing of a certain 'learned being' of new formation there named Menitkel.

This Menitkel then became a learned being, firstly because his childless aunt was an excellent what is called matchmaker and mixed a great deal with power-possessing beings, and secondly, because when by age he was approaching the 'threshold of the being' of a responsible being, he received on his birthday a gift of a book entitled Manual of Bon Ton and Love Letter Writing. (23.271-272)

This Menitkel then 'proved' by his theory that these 'fellow apes' of theirs had descended neither more nor less than from what are called 'people who became wild.' (23.272)

Location in Book: First appearance: Chapter 23, page 271. Also appears on pages 272 and 273.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The character represents the archetype of the pseudo-learned being whose theories are based on social connections rather than genuine understanding, and whose influence perpetuates false ideas for centuries. Beelzebub refers to him sarcastically as "pawnshop progeny" and "Auntie's darling" (23.272-273).

The radiation of each separate Second-order-Sun, as named by the cherubim and seraphim among the seven systematic emanations and radiations "by means of which the process of the most great cosmic Trogoautoegocrat proceeds" (39.760). These cosmic substances, transformed by the sun and other planets of a solar system, reach every planet through radiations and serve as the material from which higher being-bodies can be coated in appropriately developed Tetartocosmoses. As Beelzebub explains, "from such cosmic results, exactly similar forms began to be coated in their common presences, at first from the cosmic substances Mentekithzoin, i.e., from the substances transformed by the sun and by other planets of that solar system" (39.764). These radiations are composed of "vibrations of 'greater vivifyingness'" than planetary substances.

Quotes from the 1950 text:

And then also our cherubim gave names, also existing until now, to the emanations and radiations issuing from all these cosmoses of different scales, by means of which the process of the most great cosmic Trogoautoegocrat proceeds... (2) The radiation of each separate Second-order-Sun, 'Mentekithzoin.' (39.760)

Now from such cosmic results, exactly similar forms began to be coated in their common presences, at first from the cosmic substances Mentekithzoin, i.e., from the substances transformed by the sun and by other planets of that solar system within the limits of which the given Tetartocosmoses had the place of their arising, and which cosmic substances reach every planet through the radiations of the said cosmic concentrations. (39.764)

Location in Book: First appearance: Chapter 39, page 760. Recurs on page 764 in the context of higher being-body formation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Mentekithzoin represents the second level in the cosmic radiation hierarchy, emanating from Second-order-Suns (what we call stars or suns) as distinguished from the primary emanation Theomertmalogos from the Sun Absolute itself. This radiation plays a crucial role in the formation of higher being-bodies - essential for the formation of higher being-bodies, specifically the Kesdjan body - serving as the first coating material for evolved Tetartocosmoses. The systematic naming by cherubim and seraphim establishes a complete taxonomy of cosmic emanations that facilitate the universal Trogoautoegocratic process of reciprocal feeding and maintenance.

A city "in the locality called Bagdad" that became one of the "special honored favorite places" for animal sacrificial offerings during the last two centuries (43.1102). Along with cities like Mecca and Medina in Arabia and the environs of Yeninishlak in Turkestan, Meshed was a location where large-scale ritual slaughter took place, particularly during Mohammedan feasts such as 'Bairam' and 'Goorban.'

Quote from the 1950 text:

During the last two centuries such special honored favorite places were the cities Mecca and Medina in Arabia, the city Meshed in the locality called Bagdad, the environs of Yeninishlak in Turkestan, and several others....

In a word, there on the continent Asia, blood again 'flowed like a river.' (43.1102)

Location in Book: Single appearance: Chapter 43, page 1102.

Etymology / Notes: This likely refers to the historical city of Mashhad (also spelled Meshed) in Persia (modern-day Iran), which is a major pilgrimage site in Shia Islam. The reference to it being "in the locality called Bagdad" may reflect the geographical understanding of the period or refer to the broader region's administrative divisions during the time period being described in the narrative.

A "humble learned being" from "Austria Hungary" who "once happened to notice clearly during certain of his experiments the real duality of consciousness in beings like himself" (28.561). Unlike his contemporaries, Mesmer almost succeeded in understanding the reason for this phenomenon through observation and study. However, when he began making practical experiments to elucidate details, the learned beings of "new formation" manifested toward him their characteristic of "pecking to death" any colleague who did not conform to established patterns (28.561-562). Beelzebub describes him as "that humble and honest learned being of their planet, who, if he had not been pecked to death would have revived that science, which alone is absolutely necessary to them" (28.562).

Quotes from the 1950 text:

A humble learned being there, unlike his contemporaries, Mesmer by name, and by birth from what is called 'Austria Hungary,' once happened to notice clearly during certain of his experiments the real duality of consciousness in beings like himself. He was greatly impressed by this and devoted himself entirely to this question which interested him. (32.561)

And in doing this, they criticize exactly that humble and honest learned being of their planet, who, if he had not been pecked to death would have revived that science, which alone is absolutely necessary to them and by means of which alone, perhaps, they might be saved from the consequences of the properties of the organ Kundabuffer. (32.562)

Location in Book: First appearance: Chapter 32, page 561. Also appears on page 562.

Etymology / Notes: This refers to Franz Anton Mesmer (1734-1815), the historical German physician who developed the theory of animal magnetism, later called mesmerism. Gurdjieff presents him as a misunderstood pioneer who discovered genuine psychological phenomena but was systematically discredited by the academic establishment of his time, illustrating the pattern of how authentic discoveries are suppressed by learned beings of "new formation."

The smallest 'relatively independent formation' on planets, designated by the cherubim and seraphim after the great Divine actualization was completed. It is "the very smallest similarity to the Whole" that arose "thanks to the new inherency of the fifth Stopinder of the sacred Heptaparaparshinokh" (39.760). Every drop of water represents "a whole independent world, a world of 'Microcosmoses'" containing infinitesimal beings (16.125). Individual three-brained beings are also examples of Microcosmos, being exact similarities in miniature to the whole Megalocosmos (39.775).

Quotes from the 1950 text:

The smallest 'relatively independent formation' on the planets, which arose thanks to the new inherency of the fifth Stopinder of the sacred Heptaparaparshinokh and which is the very smallest similarity to the Whole, was called 'Microcosmos,' and, finally, those formations of the 'Microcosmos' and which also became concentrated on the planets, this time thanks to the second-order cosmic law called 'mutual attraction of the similar,' were named 'Tetartocosmoses.' (39.760)

Every drop of water in that decanter is in itself also a whole independent world, a world of 'Microcosmoses.' In that little world, as in other cosmoses, there also arise and exist relatively independent infinitesimal 'individuals' or 'beings.' (16.125)

Location in Book: First appearance: Chapter 9, page 856. Recurring throughout: pages 125, 127, 760 (multiple times), 762, 768, 959.

Etymology / Notes: From Greek "mikros" (small) + "kosmos" (world/universe), meaning "small world." In Gurdjieff's cosmological system, this represents the fundamental principle that the smallest formations are exact similarities to the greatest Whole, embodying the hermetic principle "as above, so below." Each Microcosmos contains the same transformational processes as the entire Megalocosmos, but on its appropriate scale.

A type of seating or furniture used for receiving guests. In the story told by the dervish Hadji-Asvatz-Troov, when an old wandering dervish entered his room to give counsel, "after the usual salutations, was seated on the 'Mindari'" (41.897). The context suggests it is a customary piece of furniture for formal or ceremonial seating of visitors.

Quote from the 1950 text:

And when he had entered and, after the usual salutations, was seated on the "Mindari," I told him of my soul-state without withholding anything at all. (41.897)

Location in Book: Single appearance: Chapter 41, page 897.

Etymology / Notes: The term appears to be derived from Persian or Arabic linguistic roots, potentially related to seating or furniture terminology common in Central Asian cultures. The context indicates it was a standard piece of furniture for receiving guests in the cultural setting of the narrative.

A sacred degree of Reason that must be achieved by the higher being-body of a deceased being in order for the sacred process Almznoshinoo to be performed upon them. The text states that the sacred Almznoshinoo can only be produced "upon the body Kesdjan of that being who also during his existence had brought his higher being-body up to the completed functioning, and in whom, in addition, the Reason of this body had been brought up to the degree called the sacred 'being-Mirozinoo'" (38.726).

Quote from the 1950 text:

This sacred process can be produced upon the body Kesdjan of that being who also during his existence had brought his higher being-body up to the completed functioning, and in whom, in addition, the Reason of this body had been brought up to the degree called the sacred 'being-Mirozinoo.' (38.726)

Location in Book: Single appearance: Chapter 38, page 726.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It represents a specific level of being-development necessary for posthumous sacred processes, indicating a hierarchy of spiritual attainment that determines which sacred ceremonies can be performed after death.

A planet belonging to the system of the Protocosmos where the sacred law Heptaparaparshinokh "carries out its completing process for the continuation of the species of the three-brained beings, through three independent individuals" (39.772). The three-brained beings arising on this planet "are almost similar to us, and at the same time are - and are also so considered by all others - the most ideal and perfect of all the innumerable various-formed exterior coatings of three-brained beings in all our Great Universe" (39.771-772). Modiktheo serves as the source of "all our now existing angels, archangels, and most of the Sacred Individuals nearest to our common father endlessness" (39.771). The unique feature of this marvelous planet is its three-sex reproductive system, where beings called Triakrkomnian reproduce through three distinct sexes - Martna, Spirna, and Okina - rather than the usual two. Each sex is responsible for conceiving and forming one of the three being-bodies (planetary, Kesdjan, and highest body) before these are merged into a single complete individual, representing a more perfect manifestation of cosmic law than exists elsewhere in the Universe.

Quote from the 1950 text:

I might say here, that there even exists in our Great Megalocosmos a planet on which this sacred law Heptaparaparshinokh carries out its completing process for the continuation of the species of the three-brained beings, through three independent individuals. You might as well be acquainted somewhat in detail with this uncommon planet. This planet is called Modiktheo and belongs to the system of the 'Protocosmos.' (39.772)

This planet is called Modiktheo and belongs to the system of the 'Protocosmos.'

Beings arising on this planet are three brained, like all other three brained beings arising on all the planets of our Great Megalocosmos, and in their exterior appearance are almost similar to us, and at the same time are - and are also so considered by all others - the most ideal and perfect of all the innumerable various formed exterior coatings of three-brained beings in all our Great Universe; and all our now existing angels, archangels, and most of the Sacred Individuals nearest to our common father endlessness arise just upon this marvelous planet. (39.771)

Location in Book: First appearance: Chapter 39, page 771. Discussion continues through page 773, with detailed explanation of the three-sex reproductive system.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Modiktheo represents the highest expression of cosmic law in planetary existence, belonging to the Protocosmos system and serving as the archetypal source of sacred individuals throughout the Universe. The planet's three-sex reproductive system demonstrates the most perfect manifestation of the sacred Heptaparaparshinokh, allowing for the conscious formation of complete three-brained beings through the specialized contributions of three separate sexes rather than two. This system enables each new being to possess all three being-bodies from birth, rather than having to develop them through conscious labor and intentional suffering as required on other planets. Modiktheo thus represents the cosmic ideal toward which all three-brained being development aspires.

A type of apparatus used as a reference point for describing other scientific instruments. In Gornahoor Harharkh's laboratory, Beelzebub observed "three 'things' exactly alike, each resembling the 'Momonodooar'" (18.154). These were later identified as "three socket like Momonodooars" that functioned as "three identical 'sockets,' from the ends of each of which, 'carbon candles' projected, such as are usually to be found in the apparatuses which your favorites call 'electric arc lamps'" (18.166).

Quotes from the 1950 text:

As I looked at this part of this said astonishing being invention, I could through its transparent walls clearly distinguish inside in the center, what seemed to be a table and two chairs; hanging above the table, what is called an 'electric lamp'; and underneath it three 'things' exactly alike, each resembling the 'Momonodooar.' (18.154)

Having drawn my attention to these three socket like Momonodooars, he said:

Each of these externally similar apparatuses has a direct connection with those secondary containers which I pointed out to you while we were still outside, and in which after the artificial Djartklom, each of the active parts of Okidanokh collects into a general mass. (7.167)

Location in Book: First appearance: Chapter 18, page 154. Also appears on pages 166 and 167.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it refers to a familiar type of electrical apparatus or socket that would be recognizable to readers, used as a point of comparison for describing the more complex scientific instruments in Gornahoor Harharkh's laboratory.

A country on the continent Asia where "several centuries after the existence of Tikliamish there again arose a similar society of beings" with the aim of preventing war (43.1063). This society existed with the motto "Love one another and God will love you" (43.1063).

Quote from the 1950 text:

Several centuries after the existence of Tikliamish there again arose a similar society of beings there on the same continent Asia, but this time in the country which was then called 'Mongolplanzura.'

This society existed there with the motto: 'Love one another and God will love you.'

And this society, having given no positive results for the same reason, ended its existence also in the same manner. (43.1063)

Location in Book: Single appearance: Chapter 43, page 1063.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It follows the pattern of other ancient country names in the text that appear to be fictional designations for regions of Asia where various peace societies arose and failed throughout history. "Mongolplanzura" appears in the context of societies formed to prevent wars.

An alternative term for "Polormedekhtic" beings, referring to the first beings who were transformed directly from the Tetartocosmoses and through whom the sacred Heptaparaparshinokh proceeded in its original form. As Beelzebub explains to Hassein: "we, beings arisen on the planet Karatas, and also the beings arisen on your planet called Earth, are already no longer such 'Polormedekhtic' beings as were the first beings who were transformed directly from the Tetartocosmoses, that is to say, beings called Polormedekhtic or, as it is still now said, 'Monoenithits' but are beings called 'Keschapmartnian,' i.e., nearly half-beings" (39.770-771). These represent the complete, whole beings as opposed to the current Keschapmartnian beings who are described as "nearly half-beings."

Quote from the 1950 text:

Now, my boy, in my opinion, before going on to a more detailed explanation of how their higher-parts were then coated and perfected in the common presences of the first Tetartocosmoses, as well as in the common presences of those who were afterwards named 'beings,' it is necessary to give you more information about the fact that we, beings arisen on the planet Karatas, and also the beings arisen on your planet called Earth, are already no longer such 'Polormedekhtic' beings as were the first beings who were transformed directly from the Tetartocosmoses, that is to say, beings called Polormedekhtic or, as it is still now said, 'Monoenithits' but are beings called 'Keschapmartnian,' i.e., nearly half-beings, owing to which the completing process of the sacred Heptaparaparshinokh does not proceed at the present time through us or through your favorites, the three-brained beings of the planet Earth, exactly as it proceeded in them. (39.770)

Location in Book: Single appearance: Chapter 39, pages 770-771.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It serves as an alternative or contemporary designation for Polormedekhtic beings, representing the original complete beings before the cosmic changes that resulted in current beings becoming Keschapmartnian or "nearly half-beings." The distinction is crucial to Gurdjieff's cosmological framework, as it explains why the sacred process Heptaparaparshinokh no longer proceeds through contemporary beings as it did through the original complete beings, due to the relocation of the final Stopinder to planetary satellites rather than the planets themselves. The definition provides crucial context for understanding Gurdjieff's teaching about the fundamental difference between original complete beings and contemporary beings, and how this affects the sacred cosmic processes.

A temple that exists on the continent Europe, erected on a small island and associated with the tragic story of the monk Ignatius, who had discovered how to decipher hidden knowledge in ancient art productions. According to Beelzebub, Ignatius "had been sent by his Abbot for the purpose of directing the laying of what are called the 'foundations' of a temple, which later became famous," but was murdered by his companions out of envy before he could share his discoveries. As Beelzebub explains: "The temple I referred to exists there even up till now and is called, it seems, 'Mont-Saint-Michel'" (30.522). The temple represents one of the few places where genuine ancient knowledge was nearly preserved but was lost due to human weaknesses.

Quote from the 1950 text:

But when this monk Ignatius was about to share what is called this said 'discovery' of his with other beings there like himself, namely, with two of his what are called comrades, monks - together with whom he as a specialist had been sent by his Abbot for the purpose of directing the laying of what are called the 'foundations' of a temple, which later became famous - then, for some trifling reason ensuing from the consequences of one of the properties of the organ Kundabuffer crystallized in them called 'envy,' he was murdered while asleep and his planetary body was thrown into the waterspace surrounding that small island on which it was proposed to erect the said temple. (30.521)

The temple I referred to exists there even up till now and is called, it seems, 'Mont-Saint-Michel.' (30.522)

Location in Book: Single appearance: Chapter 30, page 522.

Etymology / Notes: This refers to the actual Mont-Saint-Michel in France, a famous abbey built on a tidal island in Normandy. Gurdjieff uses this real historical location to illustrate his themes about the loss of ancient knowledge through human jealousy and weakness. The story of the monk Ignatius represents Gurdjieff's belief that genuine esoteric knowledge has been repeatedly discovered and lost throughout history due to the destructive properties inherited from the organ Kundabuffer, particularly envy among those who should be collaborating in preserving sacred wisdom.

An anti-natural means employed by male beings for the removal of the sacred substance Exioëry from themselves, corresponding to what contemporary beings call "onanism." According to Beelzebub, this practice arose when three-brained beings began existing without beings of the opposite sex and turned to various anti-natural methods. As he explains: "The beings of the male sex then turned to the anti-natural means called 'Moordoorten' and 'Androperasty,' or, as the contemporary beings would say, 'onanism' and 'pederasty,' and these anti-natural means fully satisfied them" (23.277). The term appears extensively in discussions of how this practice affects normal mentation and the measures taken by Moses to combat it among children.

Quotes from the 1950 text:

The beings of the male sex then turned to the anti-natural means called 'Moordoorten' and 'Androperasty,' or, as the contemporary beings would say, 'onanism' and 'pederasty,' and these anti-natural means fully satisfied them. (23.277)

It was said in this manuscript that when the Great Moses was the leader of the Judaic people and conducted them from the land of Egypt to the land of Canaan he constated the fact during the journey that among the youths and children of the people confided to him from Above, there was very widely spread the disease then called "Moordoorten" which contemporary people call onanism. (42.1003)

Such cultured parents know very well that if even once the sensation of the climax of what is called the "Ooamonvanosinian process" occurs in what is called the "nervous system" of their children before they reach majority, they will already never have the full possibility of normal mentation when they become adult. (42.1008)

Location in Book: First appearance: Chapter 23, page 277. Also appears in Chapter 38, page 737, and extensively in Chapter 42, pages 1003, 1004, 1006, 1008, 1023.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It represents Gurdjieff's framework for understanding sexual practices that deviate from what he considers the sacred purpose of the substance Exioëry - either for procreation or for coating higher being-bodies. The extensive discussion of Moses's efforts to combat this practice through circumcision demonstrates Gurdjieff's belief that such behaviors fundamentally impair normal human development and mentation, requiring both physical and educational interventions to prevent their spread among children. The definition provides comprehensive context for understanding this recurring term within Gurdjieff's cosmological and physiological teachings about proper human development and the consequences of deviating from natural processes.

An ancient name for epidemic diseases that occurred on Earth, mentioned alongside other historical epidemic names such as "Kalunom" and "Selnoano." According to Beelzebub, these epidemics result from specific processes called the "reciprocal destruction of Microcosmoses in the Tetartocosmos" that arise during the cosmic phenomenon of Chirnooanovo instead of the normal remorse of conscience. As he explains: "instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' 'cholera,' 'Spanish influenza,' and so on" (42.959).

Quote from the 1950 text:

But there on your planet, thanks to the common presences of your favorites having become so odd, from a variety of causes both proceeding from outside of them and arising through their own fault, the result of the action of this commoncosmic actualization does not proceed in them as it proceeds in the presences of the threebrained beings arising on other planets during 'Chirnooanovo'; that is to say, instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' 'cholera,' 'Spanish influenza,' and so on. (42.959)

Location in Book: Single appearance: Chapter 42, page 959.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented within Beelzebub's explanation of how cosmic processes affect planetary beings differently due to their abnormal development, resulting in physical epidemics rather than spiritual awakening. The term represents Gurdjieff's cosmological framework where what humans perceive as natural disasters or diseases are actually manifestations of deeper cosmic laws and the consequences of humanity's deviation from normal three-brained being development.

A city on the continent Asia where an important society was formed about four or five centuries before Beelzebub's time, called "The-Earth-Is-Equally-Free-for-All." As Beelzebub explains: "On this last occasion which was quite recent, only about four or five of their centuries ago, such a society was formed also on the continent Asia, in the city which it seems was called 'Mosulopolis,' and at their arising this society was called, 'The-Earth-Is-Equally-Free-for-All'" (43.1063). The city served as the headquarters for this society's efforts to reduce warfare and establish common religion and governance across Asia, but the society ultimately failed due to internal conflicts sparked by the philosopher Atarnakh's theories about the necessity of war.

Quotes from the 1950 text:

On this last occasion which was quite recent, only about four or five of their centuries ago, such a society was formed also on the continent Asia, in the city which it seems was called 'Mosulopolis,' and at their arising this society was called, 'The-Earth-Is-Equally-Free-for-All.'

But when some dispute shortly afterwards arose among the members, they renamed their society and it later ended its existence under the new name of: 'The-Earth-Must-Be-Only-for-Men.' (43.1063-1064)

The said society of terrestrial beings-men arose, as I have already told you, six or seven centuries ago on the continent Asia in a town then existing under the name of Mosulopolis. (43.1091)

And as a consequence of all their impartial and truly philanthropic labors, there was formed in the city Mosulopolis the mentioned large and serious society of men-beings under the title, 'The-Earth-Is-Equally-Free-For-All.' (43.1092)

Location in Book: First appearance: Chapter 43, page 1063. Also appears on pages 1091, 1092, 1093, 1094, 1098, 1100, 1101.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The city serves as a focal point for Beelzebub's exposition on the futility of human efforts to eliminate warfare through organized societies. The narrative demonstrates how even well-intentioned movements can be corrupted by philosophical theories that rationalize the very evils they seek to eliminate, as happened when Atarnakh's deterministic philosophy transformed the society from promoting peace to advocating animal sacrifice as a substitute for human conflict.

A disease name used by beings in ancient times, mentioned alongside other ailments such as "Kolbana," "Tirdiank," and "Champarnakh." According to Beelzebub, these diseases "were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" and correspond to what contemporary beings call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and so on (42.960). The term appears in Beelzebub's discussion of how revolutionaries exploited the prevalence of these diseases among the wealthy to spread propaganda about the supposed harmful effects of luxurious living.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds,' those beings from among them in whose common presences the data for Hasnamussian properties had, thanks to the complete absence of the actualization of being-Partkdolg-duty, already previously begun to be crystallized more intensively than usual, and among whom were those called 'revolutionaries,' observing this particularity, decided to take advantage of it for their own purposes. (42.960)

Location in Book: First appearance: Chapter 42, page 960. Also appears in Chapter 43, page 1111 (spelled: Moyussool).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented within a list of ancient disease names that correspond to modern medical conditions, suggesting Gurdjieff's method of creating archaic-sounding terminology to represent timeless human ailments. The context relates to his broader critique of how revolutionary movements exploit social conditions and health issues for political propaganda.

A title referenced by Gurdjieff as one of his various names and identities in the concluding signature of Chapter 1. In listing his progression of names throughout his life, Gurdjieff writes: "He who in childhood was called 'Tatakh'; in early youth 'Darky'; later the 'Black Greek'; in middle age, the 'Tiger of Turkestan'; and now, not just anybody, but the genuine 'Monsieur' or 'Mister' Gurdjieff, or the nephew of 'Prince Mukransky,' or finally, simply a 'Teacher of Dancing'" (1.50). The reference appears to be either a family connection or an adopted title, presented alongside his other various appellations as part of his complex and multifaceted identity.

Quote from the 1950 text:

He who in childhood was called "Tatakh"; in early youth "Darky"; later the "Black Greek"; in middle age, the "Tiger of Turkestan"; and now, not just anybody, but the genuine "Monsieur" or "Mister" Gurdjieff, or the nephew of "Prince Mukransky," or finally, simply a "Teacher of Dancing." (1.50)

Location in Book: Single appearance: Chapter 1, page 50.

Etymology / Notes: "Mukransky" (also spelled "Mukhransky") likely refers to the Georgian noble family of Mukhranbatoni, a branch of the Bagrationi dynasty that ruled Georgia. The Mukhrani branch held the title of Prince (Batoni) and was prominent in Georgian aristocracy. Given Gurdjieff's Georgian connections and his complex relationship with various cultural identities, this reference may indicate actual family ties, an adopted connection, or a literary device to establish aristocratic credentials. The placement within his list of progressive names suggests it represents a significant aspect of his social identity during his mature years.

A legendary wise teacher frequently referenced throughout Beelzebub's Tales, described as "the wisest of the wise" (1.9) and "our dear teacher" by Beelzebub. As Gurdjieff explains in his first chapter: "Mullah Nassr Eddin, or as he is also called, Hodja Nassr Eddin, is, it seems, little known in Europe and America, but he is very well known in all countries of the continent of Asia; this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel. Numerous tales popular in the East, akin to the wise sayings, some of long standing and others newly arisen, were ascribed and are still ascribed to this Nassr Eddin" (1.9). Beelzebub refers to him as "that terrestrial sage" who "had an apt and pithy saying" for every situation (3.57).

Quotes from the 1950 text:

For each and every peculiar situation great and small in the existence of the beings there, this same terrestrial sage Mullah Nassr Eddin had an apt and pithy saying.

As all his sayings were full of the sense of truth for existence there, I also always used them there as a guide, in order to have a comfortable existence among the beings of that planet. (3.57)

Once, on the second or third day apparently, after my arrival there, on going to him in the morning, my eye was struck by an unusual movement in the streets: everywhere there were being cleaned, swept, and hung out what are called 'carpets,' 'shawls,' 'flags,' and so on. (34.597)

Location in Book: First appearance: Chapter 1, page 9. Recurring throughout the text with over 100 references in chapters 3, 10-13, 17-18, 21-25, 27-31, 34, 36-43, 45-47.

Etymology / Notes: The figure is based on the historical Nasreddin Hodja (also spelled Nasr al-Din), a 13th-century Sufi figure whose wisdom tales are popular throughout the Islamic world. Gurdjieff uses this character as a literary device to convey practical wisdom and satirical observations about human nature. Beelzebub describes meeting him personally during his sojourns on Earth, particularly in Persia (35.596-601), establishing him as both a historical and mythical figure within the narrative framework.

A sacred fire used for purification rituals by certain peoples on the continent of Asia, specifically mentioned in the context of Kurdish customs. As Beelzebub describes: "Each person going into the hut must approach and take a few roots out of the hanging box and throw them into the fire, and afterwards, in the smoke from the burning of these roots, fumigate his sex organs. In the case of a woman, she simply spreads her skirt and stands over the Mungull" (42.1027).

Quote from the 1950 text:

Each person going into the hut must approach and take a few roots out of the hanging box and throw them into the fire, and afterwards, in the smoke from the burning of these roots, fumigate his sex organs. In the case of a woman, she simply spreads her skirt and stands over the Mungull! If it is a man, he either takes off or lets down his trousers and also stands over the said smoke.

Only after such a purification can they enter the chief room; otherwise, as they affirm, not only will evil influences be brought into the house, but owing to these accumulated influences, a man might contract very evil diseases.

These sacred Mungulls are usually screened by the very best 'Djedjims,' that is, by a special fabric woven only by the Kurds. (42.1027)

Location in Book: Single appearance: Chapter 48, page 1027.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented within Beelzebub's broader discussion contrasting Asian customs designed for hygiene (where Beelzebub describes it as a sacred fire used in Kurdish purification rituals) and morality with European customs that merely serve vanity and concealment.

Naloo-osnian-impulses refer to a complete spectrum of seven heterogeneous aspects of impulse that can crystallize in the presence of three-brained beings and participate in the formation of Hasnamuss-individuals. These impulses, structured according to the sacred Heptaparaparshinokh, arise and blend with certain crystallizations during the transformation of substances within beings. When this occurs, a "certain something" forms in the being's presence - causing serious retributive consequences and influencing others through its radiations when active effort ceases. "If these separate aspects of the entire 'spectrum' of Naloo-osnian-impulses are described according to the notions of your favorites and expressed in their language, they might then be defined as follows: (28.405)

1. Every kind of depravity, conscious as well as unconscious
2. The feeling of self-satisfaction from leading others astray
3. The irresistible inclination to destroy the existence of other breathing creatures
4. The urge to become free from the necessity of actualizing the being-efforts demanded by Nature
5. The attempt by every kind of artificiality to conceal from others what in their opinion are one's physical defects
6. The calm self-contentment in the use of what is not personally deserved
7. The striving to be not what one is" (28.405-406).

Quote from the 1950 text:

This 'something' in these separate cosmic individuals arises and blends in the process of the transformation of substances in them with the crystallizations resulting from the action of the entire 'spectrum' of certain what are called 'Naloo-osnian-impulses.'

This ‘Naloo-osnian-spectrum-of-impulses’ consists, on the basis of that chief cosmic law, the sacred Heptaparaparshinokh, according to the source of its essence in respect of the ‘perception-of-engenderings’ and the ‘resulting-manifestations,’ of seven heterogeneous aspects.

If these separate aspects of the entire 'spectrum' of Naloo-osnian-impulses are described according to the notions of your favorites and expressed in their language, they might then be defined as follows: (1) Every kind of depravity, conscious as well as unconscious ... (7) The striving to be not what one is. (28.405-6)

Location in Book: Chapter 28, pages 405-406; discussed in the context of Hasnamuss-individual formation and its cosmic consequences.

Etymology / Notes: No etymology given. The term designates a complete sevenfold spectrum of harmful impulses that align with the cosmic structure of Heptaparaparshinokh, contributing to the arising of Hasnamuss characteristics in beings.

A term appearing in a saying of Hadji Nassr Eddin regarding the corrupting influence of money: "What is most important is to have plenty of money, and then even our Nammus may creak" (38.714). The saying appears within Beelzebub's satirical commentary on Turkish rulers' "patriotic" reforms, particularly their hope that "genuine Turkish lire" would no longer be used by foreign women but only by their own "dear she-compatriots."

Quote from the 1950 text:

But thanks to the recent innovations, they have now come to the full and certain hope that very soon these genuine 'patriotic Turkish lire' of theirs will no longer be at the disposal or use of the female beings of any foreign community alien to them, but will be used only by their own 'dear she-compatriots.'

It is not for nothing that our highly esteemed Hadji Nassr Eddin says: 'What is most important is to have plenty of money, and then even our Nammus may creak.' (38.714)

Location in Book: Single appearance: Chapter 38, page 714.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears within a broader critique of how communities lose their authentic moral foundations when adopting foreign customs for superficial reasons. The context suggests Nammus represents something traditionally held as sacred or inviolable that can be compromised when monetary considerations become paramount. The saying is immediately followed by another Turkish proverb about world deeds being like honey-cakes "from which the eater must grow an ass's tooth," (38.714-715) reinforcing the theme of moral degradation through material pursuits.

A being-function also called the "feeling-of-patriarchality" that, along with Martaadamlik (feeling-of-religiousness), existed in the beings of the large community Russia only one or two centuries ago before they began imitating everything European (38.711). These two being-feelings made the Russians famous among other beings of the whole planet "in respect of their morality and the patriarchality of their family foundations" (38.711), but gradually atrophied when they started imitating European customs.

Quote from the 1950 text:

It may be noted, for example, that, indeed, in all the beings of that large community Russia, only one or two centuries ago, before they had yet begun to imitate everything European, these two being-functions still obtained which are called 'Martaadamlik' and 'Nammuslik,' or - as these being-feelings are still called - the 'feeling-of-religiousness' and the 'feeling-of-patriarchality.'

And it was just those same being-feelings which a couple of centuries ago made the beings of that large community famous among other beings of the whole of this planet in respect of their morality and the patriarchality of their family foundations. (38.711)

Location in Book: Single appearance: Chapter 38, page 711.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in Beelzebub's discourse on how the imitation of European customs destroyed authentic being-functions in various communities. The text indicates that patriarchality represents one of the fundamental being-impulses on which "objective being morality is chiefly based" and is defined as "love of family" (37.687). The loss of Nammuslik parallels similar degeneration occurring in Turkey when they abandoned traditional customs like the fez and yashmak in favor of European fashions.

An expression added by certain great terrestrial learned beings of ancient China to distinguish definitions referring to "the particularities of the composite of the 'white-ray'" (40.829). This term was used as a suffix notation to identify specific aspects of light vibrations, contrasting with 'Alil' for sound vibrations and numerical specific gravity for opium elements.

Quote from the 1950 text:

And in order to distinguish to which of the three mentioned results of cosmic processes the given definition referred, they added after each of these definitions the following:

For the definition of the nuances of sound they, noting the number of their vibrations, always added to this the word 'Alil.'

For the definition of the particularities of the composite of the 'white-ray,' they added the expression 'Nar-Khra-Noora.'

And for the definition of the active elements of the Polormedekhtian product called opium, they added only the number of their, what is called, 'specific gravity.' (40.828-829)

Location in Book: Single appearance: Chapter 40, page 829.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in the context of the learned beings' systematic investigation of the fundamental cosmic law of Heptaparaparshinokh, where they developed a precise scientific nomenclature for distinguishing between different types of cosmic vibrations and their effects. The white-ray represents the "common integral vibration of all sources of actualizing" (30.468), and Nar-Khra-Noora served as the specific identifier for studies relating to this phenomenon.

A river on the continent Ashhark (ancient Asia) during Beelzebub's third descent to Earth. The river was located in the region where beings of the second group of the continent Ashhark were breeding, and Beelzebub chose to visit "the region of the course of the river 'Naria-Chi'" after successfully uprooting the custom of Sacrificial-Offerings among the beings in the city Gob (20.225-226). The river's course led to various populated centers including the small town Arguenia, considered "the most remote point of the country Maralpleicie," where beings were engaged in obtaining turquoise from Nature (20.226).

Quote from the 1950 text:

Having thus become convinced that there also, among that second group of beings of the continent Ashhark, I had succeeded so easily in uprooting, for a long time, the custom of Sacrificial-Offerings, I decided to leave; but I had it in mind, in any event, to visit also the nearest large points where the beings of the same second group were breeding; and I chose for this purpose the region of the course of the river 'Naria-Chi.' (20.225-226)

Location in Book: First appearance: Chapter 20, page 207. Second appearance: Chapter 20, page 226.

Etymology / Notes: The term appears to follow the same naming pattern as other rivers mentioned in the same geographical region: "Keria-chi" and "Naria-Chi" (20.207). The "-Chi" suffix appears to be a consistent element in the nomenclature of waterways in this ancient Asiatic region, suggesting a linguistic convention for river names in Gurdjieff's historical geography. The river served as Beelzebub's route to reach remote populations and continue his mission to eliminate harmful sacrificial practices.

A famous Arabian learned being whose scientific deductions formed the basis for establishing the custom of polygamy that was introduced into the general everyday life of people after the period of the founding of the Christian religion (42.1009-1010). His work provided the theoretical foundation for a practice that became integral to the Mohammedan religion, allowing men to have as many as seven wives according to religious law.

Quote from the 1950 text:

The custom of polygamy, established on the basis of the scientific deductions of the then famous Arabian learned being 'Nasoolan El Aool,' was introduced into the everyday life of people in general after the period of the founding of the Christian religion. (42.1009-1010)

Location in Book: Single appearance: Chapter 42, pages 1009-1010.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The name appears within the broader context of Beelzebub's discussion in America about the differences between various religious customs and their effects on human psychology and social organization. According to the text, the custom of polygamy based on Nasoolan El Aool's scientific work was incorporated into the Mohammedan religion alongside other practices intended to provide practical guidance for everyday life when humans had lost "the capacity for contemplation" and "the possibility of understanding truths consciously" (42.1010).

A being-process equivalent to what is called "irrepressible inner laughter" on Earth (17.135). This involuntary reaction occurs in normally constituted three-brained beings when witnessing the absurd misconceptions of Earth's inhabitants, particularly their false beliefs about fundamental cosmic phenomena. Beelzebub suggests that even a properly educated being would be unable to prevent this process when observing terrestrial beings' delusions about their Sun.

Quote from the 1950 text:

You, for instance, have the normal presence of a three-brained being, and within your presence there is intentionally 'implanted' from without, 'Oskiano,' or as they say there on the Earth, 'education,' which is founded on a morality based solely on the commandments and indications of the uni-being himself and the Most Holy Individuals near to Him. And yet, if you should chance to be there among them, you would be unable to prevent the process in yourself of the 'being-Nerhitrogool,' that is, the process which, again there on the Earth, is called 'irrepressible inner laughter'; that is to say, you would not be able to restrain yourself from such laughter, if in some way or another, they were suddenly clearly to sense and understand, without any doubt whatever, that not only does nothing like 'light,' 'darkness,' 'heat,' and so on, come to their planet from their Sun itself, but that their supposed 'source of heat and light' is itself almost always freezing cold like the 'hairless-dog' of our highly esteemed Mullah Nassr Eddin. (17.135)

Location in Book: Single appearance: Chapter 17, page 135.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept serves as an illustration of how cosmic understanding would create an involuntary response of laughter when confronted with the profound ignorance of Earth beings regarding basic cosmic laws, specifically their false beliefs about the nature of their Sun as a source of light and heat.

The ancient name for the country that is now called Egypt. During Beelzebub's fourth descent to Earth, this country was situated on one side of the Red Sea and served as the location where beings of his tribe existed to assist in collecting apes. The name represents an earlier designation for what would later become known as Egypt, parallel to how the continent Grabontzi became Africa.

Quote from the 1950 text:

And we descended upon this Sea because it washed the Eastern shores of that continent where I wished to go, namely, to that continent then called Grabontzi and now called Africa, on which those ape-beings I needed then bred more than on any other of the terra firma parts of the surface of that planet of yours; and also because this sea was at that period particularly convenient for the mooring of our ship Occasion; but what was still more important was that on one of its sides that country was situated which was then called 'Nilia' and is now called Egypt, where those beings of our tribe then existed who wished to remain on that planet and with whose help I intended to collect the apes. (23.284)

Location in Book: Single appearance: Chapter 23, page 284.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Nilia represents the ancient designation for Egypt during the period of Beelzebub's fourth descent, when beings of his tribe had established themselves there to remain permanently on Earth. This aligns with the pattern in the text of providing original names for familiar geographical locations that underwent multiple name changes throughout history.

The original name of the large river flowing on the north of the continent Grabontzi (now Africa), which is presently called the Nile. This river formed the central geographical feature of the region first named "Sakronakari" by the surviving members of the learned society Akhaldan, who migrated there after the loss of Atlantis. "The said large river, then called 'Nipilhooatchi,' is now, as I have already said, called the Nile" (23.301).

Quote from the 1950 text:

Such a suitable place they found in the valley of the large river flowing on the north of the said continent and there indeed they all migrated together with their families to continue in isolation the attainment of the tasks set by their society.

This entire region, through which the said large river flowed, they first named 'Sakronakari.'

But this name was afterwards several times changed and at the present time this region is called 'Egypt' while the said large river, then called 'Nipilhooatchi,' is now, as I have already said, called the Nile. (23.301)

Location in Book: First appearance: Chapter 23, page 301. Recurring reference on page 302.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The river served as a crucial landmark for both the surviving Akhaldan society members and Beelzebub's tribe, with the latter existing at its source during the second Transapalnian perturbation. The region along this river became the foundation for ancient Egyptian civilization and the continuation of Atlantean knowledge through the Akhaldan descendants.

Pertaining to vibrations that form the foundation of auditory perception and brain function in beings. "Nirioonossian-crystallized-vibrations" constitute the Hlodistomaticules (brain components), while "Nirioonossian-World-Sound" represents the absolute standard vibration of the note "do" used for cosmic measurements (30.488-489, 40.829, 40.867-868). This cosmic sound was first discovered near where the town Gob arose and occurs twice yearly after meteorological perturbations.

Quotes from the 1950 text:

You must know that those parts of the brains of beings which objective science calls 'Hlodistomaticules,' and certain of which on your planet the terrestrial 'learned physicians' call 'nerve-brain-ganglia,' are formed of what are called 'Nirioonossian-crystallized-vibrations,' which in general arise in the completed formation of every being as a result of the process of all kinds of perceptions of their organ of hearing; and later on, these Hlodistomaticules, functioning from the reaction upon them of similar but not yet crystallized vibrations, evoke in the corresponding region which is subject to the given brain, the said Vibroechonitanko or, as it is sometimes called, 'remorse.' (30.488-489)

The Nirioonossian-World-Sound is just that sound the vibrations of which have been taken from ancient times - and even at the present time there, is still taken, it is true, for a very small number of your favorites, of course, of this same China - for their sound-producing instruments as the 'absolute vibrations' of the note 'do.' (40.867-868)

Location in Book: First appearance: Chapter 30, pages 488-489. Recurring appearances in Chapter 40, pages 829, 849, 867-868.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Nirioonossian-World-Sound serves as the fundamental cosmic standard for vibration measurements, originally discovered by a member of the Akhaldan society on Atlantis and later used by the great twin brothers in their formulation of the sacred Heptaparaparshinokh. The crystallized form creates the physical basis for auditory perception and associative memory processes in all beings.

A historical king mentioned in Beelzebub's example of absurd pseudo-scholarship. The reference illustrates how terrestrial "experts" make grandiose claims about minutiae they cannot possibly know, such as writing volumes about "the flea whose bite made the neck of a certain historical King Nokhan swell" and claiming it "had on its left paw an 'abnormal orange-crimson growth of a peculiar strange form'" (43.1079).

Quote from the 1950 text:

At every step one might also observe such an absurdity as this: One of them who even does not know in the least what that ordinary tiny being which often bites him, called 'flea,' looks like, writes a 'huge volume' or draws up a special what is called 'popular lecture' that the flea whose bite made the neck of a certain historical King Nokhan swell, had on its left paw an 'abnormal orange-crimson growth of a peculiar strange form.'

Well then, if this expert in fleas there will write his voluminous work or if he will read for a whole evening his popular lecture on the 'orange-crimson growth' on the mentioned flea, then if anyone will not believe him and will express his doubt to his face, he will not only be offended but even greatly indignant; and he will be indignant chiefly because this somebody is such a what is called 'ignoramus,' that he has even not yet heard anything about the 'truths' communicated to him by this 'expert.' (43.1079)

Location in Book: Single appearance: Chapter 43, page 1079.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. King Nokhan serves as a fictional example in Beelzebub's critique of how contemporary Earth beings create elaborate theoretical constructs about subjects they have never actually studied, exemplifying the tendency to develop authoritative expertise without genuine knowledge or direct observation.

A type of gland mentioned among various heterogeneous glands that secrete substances collectively called "Smegma" by contemporary terrestrial medicine. The Nolniolnian gland is listed alongside the "grease" gland, "Bartholinian" gland, and "Cowperian" gland as contributors to this "composition of entirely heterogeneous substances" that "have nothing in common with each other" (42.1005).

Quote from the 1950 text:

For the substance "Kulnabo" contemporary medicine has no name at all, this independent substance being entirely unknown to it.

Contemporary terrestrial medicine has a name only for the general mass of those substances among which is also the substance Kulnabo.

And this total mass is called "Smegma," a composition of entirely heterogeneous substances secreted by various what are called "glands" which have nothing in common with each other; as, for instance, the "grease" gland, the "Bartholinian" gland, the "Cowperian," "Nolniolnian," and others. (42.1005)

Location in Book: Single appearance: Chapter 42, page 1005.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference appears in the context of Moses's book Tookha Tes Nalool Pan explaining the causes of childhood onanism and the formation of the substance Kulnabo, which promotes bacterial multiplication and itching when clothing prevents its natural separation and volatilization from the body.

"Nondesires" refers to one side of the inner polarity that arises in the being of a three-brained creature as a result of the simultaneous functionings of two opposing complexes: one from the planetary body and the other from the developing higher being-bodies. These functionings give rise to impulses sensed as either "desires" or "nondesires." The "nondesires" are those inner impulses that resist self-calming gratification or mechanical inclination, and instead draw the being toward conscious struggle, conscience, and the actualization of Reason. They are essential to the inner battle that leads to Objective Conscience and alignment with the essence of the common father creator himself.

Quotes from the 1950 text:

... every three-centered being of our Great Universe, and also we men existing on the Earth, must, owing to the presence in us also of the factors for engendering the Divine impulse of 'Objective Conscience,' always inevitably struggle with the arising and the proceeding within our common presences of two quite opposite functionings giving results always sensed by us either as 'desires' or as 'nondesires.'

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (p. 372-373)

Location in Book: Chapter 27, during Ashiata Shiemash's exposition on the nature of Objective Conscience and the inner struggle required for its manifestation.

Etymology / Notes: This term does not signify mere negation of desire, but rather a class of impulse arising from higher functionings. The word pairs with "desires" to express the tension between two currents - one toward egoic gratification, the other toward being-duty and sacred alignment.

A condition that "signifies on this planet something like what is called on the Earth 'will-lessness'" (45.1151). This phenomenon was observed by the great Toof-Nef-Tef of Mars to be increasing among Martian beings each "Ftofoo," accompanied by "a proportional diminishing of the intensity of their potency for the possibility of active mentation" (45.1151).

Quote from the 1950 text:

The point is that during the last few "Ftofoos" I constated very definitely that, among the beings of our planet, the "Noorfooftafaf" increases each "Ftofoo," and parallel with this, I observed in them a proportional diminishing of the intensity of their potency for the possibility of active mentation.

When I first discovered this fact, so deplorable for the beings of our planet, and began from then on intensively to ponder and to seek the cause of it, in order to be able to give corresponding indications to those beings who have entrusted themselves to me to help them in their struggle to uproot this lamentable factor that has newly arisen in their common presences, then in spite of the fact that I meditated very often and long on this question which constantly agitates me, I have up till now not been able even approximately to elucidate for myself where the trouble lies and what corresponding measures must be taken to destroy this evil. (45.1151)

Location in Book: Single appearance: Chapter 45, page 1151. The explanatory footnote appears on page 1151.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Beelzebub eventually connects this deteriorating condition among Martian beings to the harmful effects of Earth's destruction of the omnipresent cosmic substance Okidanokh through their extraction and use of electricity, demonstrating how the abnormal activities of one planet can negatively impact beings throughout the solar system.

Babylonian beings who studied and produced new "combinations-of-concentrations-of-vibrations" which acted on the sense of smell to produce definite effects in beings' general psyche. These beings "made it their aim to find the truth by means of smells" (30.473), developing a movement inspired by contemporary painters who sought truth through gradations between white and black.

Quote from the 1950 text:

This new movement in painting there, among the beings who were also striving to learn the truth at least in something, made what is called a 'great stir'; and it was even the basis for the arising of another and still more peculiar 'movement,' this time among what are called the Babylonian 'Nooxhomists,' among just those beings of that time who studied and produced what are called new 'combinations-of-concentrations-of-vibrations' which act in a definite way on the sense of smell of the beings and which produce definite effects in their general psyche, that is to say, among those beings there who made it their aim to find the truth by means of smells.

Certain beings who were then enthused by this founded, in imitation of the followers of the said branch of painters, a similar society and the motto of their new movement was: 'To search the truth in the shades of smells obtained between the moment of the action of cold at freezing and the moment of the action at warm decomposition.' (30.472-473)

Location in Book: Single appearance: Chapter 30, pages 472-473.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Nooxhomists discovered about seven hundred distinct "shades" of smell between the extremes of freezing cold and warm decomposition, paralleling the painters' discovery of fifteen hundred shades of gray between white and black. Their movement was suppressed by Babylon's newly appointed chief when their keen sense of smell enabled them to detect and unwittingly expose his "shady dealings."

An accelerated cosmic phenomenon described as "the sudden and instantaneous evolution of all cosmic formed crystallizations" (38.731). This catastrophic cosmic event results in the immediate transformation of all matter within its sphere of influence into the prime-source substance Etherokrilno.

Quote from the 1950 text:

And it was thanks to that contact there, on that small area of that ill-starred planet, that that accelerated cosmic phenomenon resulted called 'Noughtounichtono,' that is to say, the sudden and instantaneous evolution of all cosmic formed crystallizations, and, namely, all the neighboring surplanetary formations, were immediately transformed into the prime-source substance Etherokrilno.

This Sobrionolian contact, or as it would be said on your planet Earth this 'explosion,' was so powerful that during this Noughtounichtono there, everything without any exception was transformed into Etherokrilno, both the planetary body of the chief of this small group of beings as well as all the six other brethren there who had completed this sacred sacrament, and likewise in general all the spiritualized or only concentrated surplanetary formations which were in the given region within an area of one 'Shmana,' or as your favorites would say 'one square kilometer.' (38.731-732)

Location in Book: Single appearance: Chapter 38, page 731.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The phenomenon is specifically triggered by a "Sobrionolian contact" between the chaotic accumulation of Hanbledzoïn and a reinforced blending of Okidanokh during thunderstorms, resulting in the complete destruction of both the six terrestrial initiates and all their sacred texts containing knowledge of the three Sacred Individuals (Saint Krishnatkharna, Saint Buddha, and Saint Lama).

A Divine being-impulse that serves as the fundamental basis of three-brained beings' psyche, arising from "the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator" (27.372). Unlike the degenerated impulses of Faith, Hope, and Love, objective conscience "is not yet atrophied in them, but remains in their presences almost in its primordial state" (26.359), though it becomes embedded in the subconsciousness due to abnormal conditions of existence. The impulse manifests through the constant struggle between desires and non-desires, where "only he, who consciously assists the process of this inner struggle and consciously assists the 'non-desires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself" (27.373). Ashiata Shiemash's mission centered on transferring this Divine impulse from subconsciousness into ordinary waking consciousness.

Quotes from the 1950 text:

The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the "emanations-of-the-sorrow" of our OMNI-LOVING AND LONG-SUFFERING-ENDLESS-CREATOR; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the representative of the CREATOR. (27.372)

During the period of my year of special observations on all of their manifestations and perceptions, I made it categorically clear to myself that although the factors for engendering in their presences the sacred being-impulse of Faith, Hope and Love are already quite degenerated in the beings of this planet, nevertheless, the factor which ought to engender that being-impulse on which the whole psyche of beings of a three-brained system is in general based, and which impulse exists under the name of Objective-Conscience, is not yet atrophied in them, but remains in their presences almost in its primordial state. (26.359)

In consequence of this, every three-centered being of our Great Universe, and also we men existing on the Earth, must, owing to the presence in us also of the factors for engendering the Divine impulse of 'Objective Conscience,' always inevitably struggle with the arising and the proceeding within our common presences of two quite opposite functionings giving results always sensed by us either as 'desires' or as 'nondesires.' (27.372)

Location in Book: First appearance: Chapter 26, page 359. Recurs primarily in Chapters 26-27 during Ashiata Shiemash's mission and teachings about conscience, with later references in discussions of genuine reason and being-existence.

Etymology / Notes: The term represents Gurdjieff's central teaching about an innate moral faculty that exists independently of cultural conditioning or personal preference. Unlike subjective conscience based on learned values, objective conscience derives directly from cosmic sources and remains constant across all three-brained beings throughout the universe. It serves as the foundation for genuine morality and conscious development, distinguishing authentic ethical behavior from mere social conformity. The concept is fundamental to Ashiata Shiemash's teaching method and represents the possibility of universal moral standards based on cosmic rather than terrestrial origins.

A genuine form of reason that occasionally develops in three-brained beings despite abnormal conditions of existence, contrasting with the automatic-Reason that has become habitual on Earth. "Instead of that automatic-Reason which has become usual there, a genuine objective 'being-Reason' is formed in certain of them as it is in all three-centered beings of our great Megalocosmos" (40.814). Beings with objective Reason are characterized by the presence of conscience and an understanding based on cosmic laws rather than subjective impressions. Such beings "never have had and never will have the possibility of taking part in the societies of beings who are formed of important and power-possessing beings" (43.1069) because their conscience prevents them from becoming "important" in the conventional sense. The development of objective Reason requires that beings escape the maleficent influence of contemporary education and abnormal social conditions.

Quotes from the 1950 text:

It seems to me I already once told you that although from the period you mentioned on that planet almost all the three-brained beings there became, thanks to the abnormally established conditions of ordinary being-existence, possessors of only an automatic-Reason, nevertheless it does sometimes happen there that certain of them by chance escape this common fate and that instead of that automatic-Reason which has become usual there, a genuine objective 'being-Reason' is formed in certain of them as it is in all three-centered beings of our great Megalocosmos. (40.814)

Here apropos, it will be opportune for you also to know that during the long centuries of my attentive observations of the three-brained beings of the planet Earth I never once noticed that in any of the societies formed by them with the aim of jointly devising means for the happy existence of the great masses - which societies there, now and then, also happen to exist - did beings ever participate who had more or less objective Reason, to which, as I have already told you, many there did nevertheless attain by their perseverant efforts in their aim for self-perfection. (43.1068)

And since especially during recent times only those beings can become famous and important among them in whom the mentioned sacred function, namely 'being-conscience,' is entirely absent, then in consequence of the fact that this sacred function in the presences of beings is in general always associated with everything that represents and is Objective Reason, then, of course, those three-brained beings with Objective Reason always have conscience as well, and consequently such a being with conscience, will never be 'important' among the other beings. (43.1069)

Location in Book: First appearance: Chapter 17, page 87. Recurs throughout the text, particularly in discussions of human psychological development, social organization, and the contrast between genuine and automatic mental functioning.

Etymology / Notes: The term represents Gurdjieff's central teaching about authentic mental functioning versus mechanical thinking. Objective Reason is not subjective opinion but reasoning based on cosmic laws and genuine understanding. It develops only when beings escape the distorting influences of contemporary civilization and education. The connection with conscience indicates that true reasoning involves moral perception, not mere intellectual calculation. This concept underlies Gurdjieff's critique of modern intellectualism and his teaching about the possibility of conscious development even under adverse conditions.

A cosmic faculty in three-brained beings that can be perfected through the sacred process of Antkooano or through personal conscious labors and intentional sufferings. "The sacred Antkooano is the name of that process of perfecting the Objective-Reason in the three-centered beings, which process proceeds by itself simply from the 'flow of time'" (32.563). This faculty represents the proper reasoning capacity that should exist in three-brained beings and serves as "the 'representative-of-the-Very-Essence-of-Divinity'" (40.815). Unlike ordinary reasoning, Objective-Reason functions through the proper operation of the three being-brains and their connection to cosmic laws. The perfecting of Objective-Reason normally requires "personal conscious labors and intentional sufferings" (32.563), though under special planetary conditions it can develop automatically through the sacred Antkooano process when all cosmic truths become known to all beings.

Quotes from the 1950 text:

The sacred Antkooano is the name of that process of perfecting the Objective-Reason in the three-centered beings, which process proceeds by itself simply from the 'flow of time.'

As a rule, everywhere on those planets of our Great Universe upon which three-brained beings breed, the perfecting of Objective-Reason can proceed in them only from personal conscious labors and intentional sufferings. (32.563)

...yet, nevertheless, always and up to the present time, at the arising and the beginning of the formation of each one of them, there is always in their presence the germs of all possibilities for the crystallization, during their completing formation into responsible beings, of corresponding being-data, which later during responsible existence could serve for the engendering and functioning of objective-Reason, which should be in the common presences of three-brained beings of all natures and of all external forms, and which, in itself, is nothing else but, so to say, the 'representative-of-the-Very-Essence-of-Divinity.' (40.815)

Just in this is the point, that the beings having this three-brained system can, by the conscious and intentional fulfilling of being-Partkdolg-duty, utilize from this process of Djartklom in the Omnipresent-Okidanokh, its three holy forces for their own presences, and bring their presences to what is called the 'Sekronoolanzaknian-state'; that is to say, they can become such individuals as have their own sacred law of Triamazikamno and thereby the possibility of consciously taking in and coating in their common presences all that 'Holy' which, incidentally, also aids the actualizing of the functioning in these cosmic units of Objective or Divine Reason. (17.145)

Location in Book: First appearance: Chapter 32, page 563. Recurs primarily in technical discussions of cosmic laws, being-development, and the sacred processes by which higher faculties are perfected in three-brained beings.

Etymology / Notes: The hyphenated form emphasizes this as a technical cosmic faculty rather than a general reasoning capacity. It represents the Divine aspect of reasoning that connects beings to cosmic laws and higher consciousness. The term appears in contexts discussing sacred processes like Antkooano and the perfecting of higher being-bodies, indicating its role in conscious evolution. Unlike subjective reasoning based on personal experience, Objective-Reason operates according to universal cosmic principles and represents the goal of conscious development in three-brained beings throughout the universe.

A system of knowledge based on universal cosmic laws and objective truths, established through the study of fundamental cosmic principles rather than subjective observation. Objective science provides precise formulations of cosmic laws and uses standardized units for measurement that apply throughout the universe. It arose first among the three-brained beings of Earth during the period of Atlantis when "genuine objective science just then arose and began to exist there for the first time, and developed normally up to the time of the second great catastrophe to their planet" (23.298). The science establishes that "everything without exception in the Universe is material" (17.138) and employs standard units for examining phenomena including Time, using "the moment of what is called the sacred 'Egokoolnatsnarnian-sensation'" as its temporal standard (16.124).

Quotes from the 1950 text:

Here, my boy, you should notice that genuine objective science just then arose and began to exist there for the first time, and developed normally up to the time of the second great catastrophe to their planet; also that the rate of the development of some of its separate branches then progressed at an indeed unprecedented tempo.

And in consequence many great and small cosmic, what are called 'objective truths' gradually began at that period to become evident also to those three-brained beings who have taken your fancy. (23.298)

And this is also why, concerning this sacred law and its three independent forces, the said Objective Science has, among its formulations, specially concerning this sacred law, the following: 'A law which always flows into a consequence and becomes the cause of subsequent consequences, and always functions by three independent and quite opposite characteristic manifestations, latent within it, in properties neither seen nor sensed.' (17.138)

This standard unit has been established in Objective Science for the possibility of exactly defining and comparing the differences between the gradations of the processes of the subjective sensations of separate conscious Individuals, and also of what are called 'diverse-tempos' among various objective cosmic phenomena which are manifested in various spheres of our Great Universe and which actualize all cosmic arisings both large and small. (16.125)

Location in Book: First appearance: Chapter 16, page 123. Recurs throughout the text as the authoritative source of cosmic law formulations, particularly in discussions of fundamental cosmic principles and Time measurement.

Etymology / Notes: The term contrasts with subjective or ordinary science by emphasizing universal rather than relative truths. Objective science is presented as the cosmic standard for knowledge that transcends planetary limitations and personal perspective. It represents Gurdjieff's conception of a higher order of scientific understanding based on cosmic laws rather than terrestrial observation, serving as the authoritative source for the cosmological principles underlying his teaching system. The science provides the theoretical framework for understanding fundamental cosmic laws like the Heptaparaparshinokh and Triamazikamno.

A document drawn up by Astrologers for newly born beings, "which is the same as what your favorites call 'horoscope'" (23.287). These documents served as the foundation for guidance throughout the being's life, providing indications based on cosmic laws and the influence of planetary movements on the process of being-existence.

Quote from the 1950 text:

Among their fundamental definite obligations was that they also, like our Zirlikners, had to advise all the conjugal pairs in their what was then called 'flock,' according to the types of those pairs, about the time and form of the process of the sacred 'Elmooarno' for the purpose of a desirable and corresponding conception of their results, and when such results were actualized, or, as they themselves say, 'newly born,' they had to draw up their 'Oblekioonerish' which is the same as what your favorites call 'horoscope'; and later either they themselves or their substitutes had - during the whole period of the formation of the newly born for responsible existence and of their subsequent responsible existence - to guide them and give corresponding indications on the basis of the said Oblekioonerish and also on the basis of the cosmic laws, constantly explained by them, flowing from the actions of the results of other large cosmic concentrations in general on the process of being-existence of beings on all planets. (23.287)

Location in Book: First appearance: Chapter 23, page 287. Recurrence: Chapter 23, page 288.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Oblekioonerish functioned as a comprehensive life guidance system, used not only for initial assessment but also for ongoing counsel when functions became disharmonized, and for assigning mates at the seventh year of existence for the purpose of continuing the race.

The interplanetary ship used for transportation and communication between planets within the solar system Ors, originally "the ship on which all the beings of our tribe were transported to that solar system" (15.110). The ship served multiple functions: initial transport vessel for Beelzebub's exiled tribe, ongoing interplanetary communication service, and Beelzebub's personal transport for his multiple descents to Earth. "The permanent port of this ship was on the planet Mars; and its supreme direction had been given me from Above" (15.110). The ship had special capabilities including the ability to become "invisible to their organs of perception of visibility, but we could not annihilate its presence" (31.528).

Quotes from the 1950 text:

I may remind you that the ship 'Occasion' was the ship on which all the beings of our tribe were transported to that solar system and as I have already told you, it was left there for the use of the beings of our tribe for the purpose of interplanetary communication. (15.110)

You must know that to find a suitable mooring place for our ship 'Occasion' on the surface of your planet has already in recent times become anything but easy, since your favorites have furnished themselves with very many kinds of contrivances for what is called 'marine locomotion,' which contrivances they also call ships, and these ships of theirs are constantly flitting about in all directions, mostly around the continents. We had, it is true, the possibility of making our ship 'Occasion' invisible to their organs of perception of visibility, but we could not annihilate its presence, and without this it could not remain stationary on the water from the constant danger that their ships might bump into it. (31.528)

Location in Book: First appearance: Chapter 15, page 110. The ship is mentioned throughout Beelzebub's tales as his means of transportation for all his descents to Earth and interplanetary travel within the solar system.

Etymology / Notes: The name suggests the ship's role as providing occasions or opportunities for contact between planets and beings. The ship represents the practical infrastructure that enables Beelzebub's mission and observations, serving as both a narrative device and a symbol of the connection between cosmic hierarchies and planetary existence. Its ability to become invisible while retaining physical presence reflects the text's exploration of different orders of materiality and perception.

A type of vegetation that is "formed from these 'Microcosmoses'" (9.86) along with Polormedekhtic vegetations on planet Earth during the initial stages of cosmic development.

Quote from the 1950 text:

So, my boy, owing to all the aforesaid, there first arose on this planet Earth also, as there should, what are called 'Similitudes-of-the-Whole,' or as they are also called 'Microcosmoses,' and further, there were formed from these 'Microcosmoses,' what are called 'Oduristelnian' and 'Polormedekhtic' vegetations. (9.85-86)

Location in Book: Single appearance: Chapter 9, page 86.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears within the context of cosmic development following the arising of Microcosmoses from Similitudes-of-the-Whole, representing an early stage in the formation of organic life on Earth.

The separate "protoplasts" of the head-brain localization, which terrestrial learned beings call the "cells-of-the-head-brain." These Okaniaki actualize for the whole presence of each three-brained being "exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos" (39.777-778). When perfected three-brained beings reach the appropriate gradation of objective Reason and unite with the Protocosmos, they fulfill precisely the function of the Okaniaki for endlessness in the administration of the enlarging world.

Quote from the 1950 text:

The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos. (39.777-778)

Location in Book: Single appearance: Chapter 39, page 777-778.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept establishes a direct correspondence between the individual cells of the head-brain and the cosmic function of perfected beings who have achieved unity with the Absolute, illustrating the microcosmic-macrocosmic principle central to Gurdjieff's cosmological framework.

A classification system for cosmic active elements organized into seven distinct classes based on their origination from the seven Stopinders of the Sacred Heptaparaparshinokh. "These many hundreds of 'active elements' with various properties... are - depending upon the Stopinder from which they received their primordial arising - divided and localized, according to what is called the 'affinity of vibrations,' into seven what are called 'Okhtapanatsakhnian classes'" (39.784-785). All cosmic concentrations throughout the Megalocosmos are formed from these active elements belonging to seven independent classes, each possessing distinct subjective properties including the crucial properties of "vivifyingness" and "decomposition."

Quote from the 1950 text:

These many hundreds of 'active elements' with various properties wherever they might be, proceeding from the seven Stopinders of the fundamental common-cosmic Sacred Heptaparaparshinokh, are - depending upon the Stopinder from which they received their primordial arising - divided and localized, according to what is called the 'affinity of vibrations,' into seven what are called 'Okhtapanatsakhnian classes.' And all without exception of both the large and small already definite concentrations in all our Megalocosmos are formed from these active elements belonging to seven independent classes, and, as I have already told you, they have their own subjective properties. (39.784-785)

Location in Book: First appearance: Chapter 39, page 784. The term appears repeatedly throughout pages 784-786 within the extended explanation of cosmic substance transformation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The classification system represents a fundamental organizing principle of cosmic chemistry, where active elements acquire their specific properties based on which Stopinder of the Sacred Heptaparaparshinokh they originated from, and whether they arose through conscious intention or automatically through the law of "Attraction-and-Fusion-of-Similarities."

The second class of cosmic formations that arise on all planets for the purposes of transforming common-cosmic substances during the process "Iraniranumange." Through Okhtatralnian-arisings there are transformed "those cosmic crystallizations or 'active elements' which obtain their arising only from the substances transformed by that planet itself... also those active elements which obtain their primary arisings from the substances transformed by the sun itself and the other planets of the given solar system" (40.825).

Quotes from the 1950 text:

The formations belonging to the first class are called 'Oonastralnian-arisings'; those belonging to the second class, 'Okhtatralnian-arisings'; and those belonging to the third class, 'Polormedekhtic-arisings.' (40.824)

Through the Okhtatralnian-arisings there are transformed, besides what I have mentioned, also those active elements which obtain their primary arisings from the substances transformed by the sun itself and the other planets of the given solar system. (40.825)

Location in Book: Single appearance: Chapter 40, page 824-825.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Okhtatralnian formations represent an intermediate level of cosmic transformation between Oonastralnian (planetary only) and Polormedekhtic (inter-solar-system) formations, establishing a hierarchical system of cosmic substance processing.

The term "Okhtatralnian" refers to the second class of cosmic formations in Gurdjieff's three-tiered system for cosmic substance transformation, specifically processing elements from both planetary and solar-system sources - an intermediate level between the purely planetary Oonastralnian formations and the inter-solar-system Polormedekhtic formations.

The second being-Reason, which "can be in the presences of those three-brained beings, in whom their second-being-body-Kesdjan is already completely coated and functions independently" (39.770).

Quote from the 1950 text:

The second being Reason, which is named 'Okiartaaitokhsa,' can be in the presences of those three-brained beings, in whom their second-being-body-Kesdjan is already completely coated and functions independently. (39.770)

Location in Book: Single appearance: Chapter 39, page 770.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It represents a specific grade of reason that becomes accessible only when a being has developed their Kesdjan body to complete independence, placing it within Gurdjieff's systematic exposition of different levels of being-reason available to three-brained beings.

Okidanokh is the Omnipresent Active Element - the fundamental cosmic substance that issues directly from the Most Holy Sun Absolute. It is the unique source through which the three sacred forces of the law of Triamazikamno - affirming, denying, and reconciling - exist and manifest. Okidanokh penetrates and maintains all cosmic concentrations, and it is only through the lawful process of Djartklom (separation into its three component forces) that creation and maintenance can proceed. When not undergoing Djartklom, Okidanokh exists in an equilibrated state and remains imperceptible. It is required for the lawful functioning of every cosmic unit and plays a critical role in the self-perfecting process of three-brained beings.

Quotes from the 1950 text:

Okidanokh is that primordial cosmic substance, with the properties of which the whole of our present World has been transformed... and in which, for purposes of their further actualizing, all the active elements are, as it were, concentrated. (17.140)

The Omnipresent-Okidanokh is the 'Unique Active Element' in the Universe, and the totality of its manifestations... maintain everything existing in the Universe. (17.145)

Location in Book: Introduced in Chapter 17 (pp. 138-140) and treated extensively in Chapters 17 and 18 in relation to Djartklom, Triamazikamno, and world maintenance.

Etymology / Notes: Sometimes translated by Beelzebub as the 'Unique Active Element' or the 'Omnipresent Active Element.' Okidanokh is not perceivable to ordinary organs of perception when in equilibrium. It is connected to other sacred substances like Etherokrilno and participates in the arising and transmutation of being-Impulsakri when Djartklom occurs within beings.

A cosmic process described as "exchange-of-the-external-part-of-the-soul" or "exchange-of-the-former-being-body-Kesdjan." This process occurs in the sphere where higher being-parts go after the first sacred Rascooarno (death), where unperfected higher being-bodies that have entered the state called "Techgekdnel" (searching-for-some-other-similar-two-natured-arising-corresponding-to-itself) must find new Kesdjan bodies to inhabit in order to continue their perfection. As Beelzebub explains, "when the higher part of this other two-natured arising perfects itself to the required degree of Reason and the final process of the sacred Rascooarno occurs to it, and the speedy disintegration of its Kesdjan body is not yet clearly sensed, this higher being-body might instantly enter this other body Kesdjan and continue to exist in it for its further perfection" (39.766-767).

Quote from the 1950 text:

And that is why, in that sphere to where the higher being-part goes after the first sacred Rascooarno, that process proceeds called 'Okipkhalevnian-exchange-of-the-external-part-of-the-soul' or 'exchange-of-the-former-being-body-Kesdjan.' (39.767)

Location in Book: Single appearance: Chapter 39, page 767.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Beelzebub notes that Earth humans have "a similar representation about the 'Okipkhalevnian exchange' and they have even invented a very clever name for it, namely, 'metempsychosis' or 'reincarnation'" (39.767). However, their understanding through spiritualism is described as one of the "minor maleficent factors" that makes their reason increasingly "Shooroomooroomnian" (confused).

The definition captures the essential meaning of this cosmic process where unperfected higher being-bodies must exchange their Kesdjan bodies to continue their spiritual development, while noting the parallel (but imperfect) human concepts of metempsychosis and reincarnation.

The periodic repetition in cosmoses of the completing process of the sacred Heptaparaparshinokh. This term describes an inevitable cosmic phenomenon that our common father endlessness began to utilize as "a help for himself in the administration of the enlarging World" (39.762-763). Through this periodic repetition, conditions are created whereby Tetartocosmoses can transform and crystallize not only the necessary elements for cosmic exchange, but also "those active elements from which new independent formations might be coated in them themselves with the inherent possibility of acquiring 'individual Reason'" (39.763).

Quote from the 1950 text:

From that time on he began to actualize everything further for these cosmoses in such a direction that the inevitable what is called, 'Okrualno' - i.e., the periodic repetition in them of the completing process of the sacred Heptaparaparshinokh - might be accomplished in such a way that, under conditions of a certain kind of change in the functioning of the common presences of some of these Tetartocosmoses, there might be transformed and crystallized, besides the crystallizations which had to be transformed for the purpose of the new common-cosmic exchange of substances, also those active elements from which new independent formations might be coated in them themselves with the inherent possibility of acquiring 'individual Reason.' (39.762-763)

Location in Book: Single appearance: Chapter 39, page 762-763.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents a fundamental cosmic law describing how the periodic completion of the Heptaparaparshinokh process serves the divine purpose of enabling the formation of conscious beings throughout the universe. This concept illustrates Gurdjieff's teaching that cosmic processes serve multiple purposes simultaneously - both maintaining universal order and providing opportunities for conscious development.

A large river that existed during Beelzebub's second descent to Earth, flowing into what was then the Caspian Sea (called Kolhidious at that time). After a minor planetary tremor, the river changed course at almost halfway point, turning right and flowing into a hollow on the continent Ashhark where it formed the Aral Sea. The original riverbed is now known as the Amu Darya. Beelzebub traveled up this river on "Selchans" (special rafts) from the sea Kolhidious to reach the capital of the first Asiatic group in the country Tikliamish.

Quote from the 1950 text:

Here it might as well be remarked that although this large river then called 'Oksoseria' now still exists, yet it no longer flows into the present Caspian Sea, because after a minor planetary tremor at almost half way, it turned to the right and flowed into one of the hollows on the surface of the continent Ashhark, where it gradually formed a small sea, which still exists and is called the 'Aral Sea'; but the old bed of the former half of that large river which is now called the 'Amu Darya,' can still be seen by close observation. (19.184-185)

Location in Book: First appearance: Chapter 19, page 184. Also appears on pages 186 and 205.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Oksoseria represents the ancient name for what is now the Amu Darya river, illustrating Gurdjieff's method of using invented historical geography to create a sense of deep time and geological change in his narrative framework.

A venerable Brother who was the leader of certain members of "The Assembly of the Enlightened" (also called "The-Assembly-of-All-the-Living-Saints-of-the-Earth") in Central Asia. He led the initiative to establish the society "The-Earth-Is-Equally-Free-For-All" in the city Mosulopolis as an attempt to reduce or abolish the "terrible processes of reciprocal destruction" (wars) that had become frequent on the continent Asia. The text describes him as "the most venerable Brother Olmantaboor" (43.1092).

Quote from the 1950 text:

And so, when on their continent Asia, these terrible processes of reciprocal destruction there became already too frequent, certain brothers of the said fraternity, with the most venerable Brother Olmantaboor at their head, just decided for the first time to try whether it would not be possible to obtain by some means, if not the total abolition of this terrible phenomenon proceeding on their planet, at least the reduction of this crying evil. (43.1092)

Location in Book: Single appearance: Chapter 43, page 1092.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Brother Olmantaboor represents a historical figure in Gurdjieff's narrative who embodies the principle of conscious action taken by enlightened beings to address humanity's destructive tendencies through organized effort and moral teaching.

A heightened state of visual perception achieved by three-brained beings who have consciously perfected themselves, enabling them to perceive cosmic units arising directly from the sacred Theomertmalogos. Beelzebub explains that "those of them who were consciously perfected and had thereby brought the sensibility of the perception of their organ of sight - like three-brained beings everywhere else - up to what is called the 'Olooessultratesnokhnian state,' acquired the possibility of perceiving also the visibility of all these cosmic units situated at the same distance, which arise and have their further existence dependent upon the crystallizations localized directly from the sacred Theomertmalogos, that is to say, from the emanations of our most holy Sun Absolute" (23.304-305).

Quote from the 1950 text:

In addition, those of them who were consciously perfected and had thereby brought the sensibility of the perception of their organ of sight - like three-brained beings everywhere else - up to what is called the 'Olooessultratesnokhnian state,' acquired the possibility of perceiving also the visibility of all these cosmic units situated at the same distance, which arise and have their further existence dependent upon the crystallizations localized directly from the sacred Theomertmalogos, that is to say, from the emanations of our most holy Sun Absolute. (23.304-305)

Location in Book: Single appearance: Chapter 23, page 304-305.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Olooessultratesnokhnian represents an advanced perceptual state beyond normal Olooestesnokhnian sight, achieved through conscious perfecting. This ultra-refined vision enables perception of cosmic formations that arise directly from the Most Holy Sun Absolute's emanations (Theomertmalogos), representing the highest level of cosmic visibility possible for three-brained beings. The term establishes a hierarchy of perceptual capacity: from degenerate Koritesnokhnian sight (one- and two-brained beings), through normal Olooestesnokhnian sight (ordinary three-brained beings), to this exalted Olooessultratesnokhnian state (consciously perfected beings). This represents Gurdjieff's teaching about the transformation of being-functions through conscious work, where even fundamental capacities like sight can be developed far beyond their ordinary limitations.

The definition captures this remarkable concept representing the pinnacle of visual development possible for three-brained beings. Olooessultratesnokhnian sight enables direct perception of the most sacred cosmic formations - those arising from the emanations of the Most Holy Sun Absolute itself. This term demonstrates Gurdjieff's systematic approach to describing levels of being-development, showing how fundamental human capacities can be transformed through conscious work to perceive increasingly subtle and sacred aspects of cosmic reality.

A quality of sight possessed by three-brained beings existing normally, allowing perception of cosmic concentrations at proper distances during every process of the Omnipresent-Okidanokh. Beelzebub explains that "at the outset, while they were still existing normally, that is, as it is in general becoming to all three-brained beings to exist, and while they had what is called 'Olooestesnokhnian sight,' they could also perceive, at a distance proper to be perceived by ordinary three-brained beings, the visibility of all great as well as small cosmic concentrations existing beyond them" (23.304). This represents the normal level of visual perception before degeneration to Koritesnokhnian sight.

Quotes from the 1950 text:

The first fact is that at the outset, while they were still existing normally, that is, as it is in general becoming to all three-brained beings to exist, and while they had what is called 'Olooestesnokhnian sight,' they could also perceive, at a distance proper to be perceived by ordinary three-brained beings, the visibility of all great as well as small cosmic concentrations existing beyond them during every process of the Omnipresent-Okidanokh which proceeded in their atmosphere. (23.304)

But if the three-brained beings complete the perfecting of their highest part, their perceiving organ of visibility thereby acquires the sensibility of what is called 'Olooestesnokhnian sight,' then they can already distinguish two-thirds of the total number of tonalities existing in the Universe, which number, according to terrestrial calculation, amounts to three million, eight hundred and forty-three thousand and two hundred differences of tonality of color. (30.469)

Location in Book: First appearance: Chapter 23, page 304. Recurs in Chapter 30, page 469.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Olooestesnokhnian represents the normal quality of sight that three-brained beings should possess, as distinguished from the degenerated Koritesnokhnian sight that characterizes contemporary Earth beings. In the context of color perception, Olooestesnokhnian sight allows perception of two-thirds of all cosmic tonalities (approximately 3.8 million differences), significantly more than the one-third accessible to ordinary beings but less than the complete perception available to those who achieve the Ischmetch state. This term exemplifies Gurdjieff's systematic approach to describing different levels of perceptual capacity, connecting visual acuity with spiritual development and cosmic awareness.

The definition captures this important term representing normal visual perception for three-brained beings, contrasted with the degenerated Koritesnokhnian sight and the enhanced Olooessultratesnokhnian state. The term appears in two significant contexts: describing the original perceptual capacity of Earth beings before their degeneration, and explaining the enhanced color perception available to those who perfect their highest being-part, demonstrating Gurdjieff's integration of perceptual physiology with spiritual development.

A qualifying term consistently used with Okidanokh to describe the cosmic Active Element that obtains its arising from the three Holy sources of the sacred Theomertmalogos and participates in the formation of all cosmic arisings. Beelzebub explains that "everywhere in the Universe, this 'Omnipresent Okidanokh' or 'Omnipresent-Active-Element' takes part in the formation of all both great and small arisings, and is, in general, the fundamental cause of most of the cosmic phenomena" (17.138). The Omnipresent Okidanokh is the only cosmic crystallization that obtains its prime arising directly from the emanation of the Most Holy Sun Absolute and undergoes the process of Djartklom, dispersing into its three fundamental sacred parts according to the law of Triamazikamno.

Quotes from the 1950 text:

You must also know further, that only one cosmic crystallization, existing under the name 'Omnipresent Okidanokh,' obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute. (17.138)

I repeat, among the number of other already definite cosmic crystallizations, the Omnipresent Okidanokh unfailingly always participates in both large and small cosmic formations, wherever and under whatever external surrounding conditions they may arise in the Universe. (17.139)

Location in Book: First appearance: Chapter 3, page 65. The term recurs extensively throughout the text, with major expositions in Chapters 17-18 and recurring references in Chapters 23, 30, 33, 35, and 45, appearing over 60 times total.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term "Omnipresent" derives from Latin meaning "present everywhere," which precisely captures the essential nature of Okidanokh as the universal Active Element that participates in all cosmic formations. Unlike other cosmic crystallizations, the Omnipresent Okidanokh is unique in obtaining its arising directly from the Most Holy Sun Absolute and in its capacity to undergo Djartklom - the process of dispersing into its three sacred parts (Holy Affirming, Holy Denying, Holy Reconciling) that correspond to the law of Triamazikamno. This substance serves as the foundation for cosmic processes, being the source of electricity when its parts are artificially extracted and destroyed, and playing a crucial role in the maintenance of planetary atmospheres and the development of three-brained beings' higher being-bodies.

One of the so-called 'Ways' followed by initiated beings in ancient times. The term appears in Beelzebub's account of discussions within the Club of Adherents-of-Legominism about "how to obtain the participation in the main task of the club of initiated beings, of the followers of those so-called 'Ways' then called 'Onandjiki,' 'Shamanists,' 'Buddhists,' and so on" (30.457). Onandjiki represents one of the spiritual or initiatory paths through which genuine knowledge was preserved and transmitted.

Quote from the 1950 text:

Before my enrollment as a member of the club, a great variety of reports and discussions concerning these two mentioned questions had already proceeded at that general meeting of theirs; and on the day of my entry a great deal was said on the question how to obtain the participation in the main task of the club of initiated beings, of the followers of those so-called 'Ways' then called 'Onandjiki,' 'Shamanists,' 'Buddhists,' and so on. (30.457)

Location in Book: Single appearance: Chapter 30, page 457.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Onandjiki is listed alongside historically recognizable spiritual traditions ('Shamanists,' 'Buddhists'), suggesting it represents either an authentic but obscure historical tradition or a Gurdjieffian creation meant to represent the type of genuine initiatory schools that existed in ancient times. The term appears in the context of the Club of Adherents-of-Legominism's efforts to engage followers of various Ways in their mission to preserve and transmit genuine knowledge, indicating that Onandjiki represented a legitimate path for the development and preservation of real understanding, as opposed to the degraded forms of spirituality that characterize later epochs.

A process related to sexual climax that, when experienced prematurely in childhood, permanently damages normal mentation. The term appears in a discussion about the disease of onanism, where it is explained that "if even once the sensation of the climax of what is called the 'Ooamonvanosinian process' occurs in what is called the 'nervous system' of their children before they reach majority, they will already never have the full possibility of normal mentation when they become adult" (42.1008). The term is connected to the harmful effects of premature sexual experience on developing nervous systems.

Quote from the 1950 text:

Such cultured parents know very well that if even once the sensation of the climax of what is called the "Ooamonvanosinian process" occurs in what is called the "nervous system" of their children before they reach majority, they will already never have the full possibility of normal mentation when they become adult; and hence it is that such cultured parents always consider it their first and chief duty towards their children to educate them in this respect. (42.1008)

Location in Book: Single appearance: Chapter 42, page 1008.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Ooamonvanosinian represents a specific physiological process whose premature activation causes permanent psychological damage. The term appears within Beelzebub's discussion of the customs created by Moses to counteract onanism, specifically in the context of explaining why truly cultured parents understand the critical importance of protecting children from premature sexual experience. This reflects Gurdjieff's broader concern with the proper development of human faculties and the devastating consequences of their premature or improper activation, connecting to his teachings about the three-brained being's potential for normal development versus the various factors that can permanently impair it.

A term describing a type of high-level philosophical conversation or exchange of opinions focused on the welfare of future beings. Beelzebub explains that Kanil-El-Norkel and Pythagoras met "during what is called their 'Ooissapagaoomnian-exchange-of-opinions,' that is to say during those conversations the theme of which was, which forms of being-existence of the beings can serve for the welfare of the beings of the future" (30.455-456). This profound dialogue led to their recognition of the systematic destruction of initiated beings and Legominisms during wars and popular risings, ultimately inspiring the formation of the Club of Adherents-of-Legominism.

Quote from the 1950 text:

As it later became clear to me, these two learned beings happened to meet in the city of Babylon and during what is called their 'Ooissapagaoomnian-exchange-of-opinions,' that is to say during those conversations the theme of which was, which forms of being-existence of the beings can serve for the welfare of the beings of the future, they clearly constated that in the course of the change of generations of beings on the Earth a very undesirable and distressing phenomenon occurs, namely, that, during the processes of reciprocal destruction, that is during what are called 'wars' and 'popular risings,' a great number of initiated beings of all degrees are for some reason or other invariably destroyed, and, together with them, there are also destroyed forever very many Legominisms through which alone various information about former real events on the Earth is transmitted and continues to be transmitted from generation to generation. (30.455-456)

Location in Book: Single appearance: Chapter 30, page 455-456.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ooissapagaoomnian represents a specialized form of discourse that transcends ordinary conversation - it designates philosophical exchange specifically oriented toward the welfare of future generations. This type of conversation is characterized by its focus on what forms of existence can benefit future beings, demonstrating the highest level of responsible thinking. The term appears in the context of the historic meeting between two first-degree initiates whose Ooissapagaoomnian-exchange led to the founding of the Club of Adherents-of-Legominism, one of the most significant institutions for preserving genuine knowledge described in Beelzebub's Tales.

An ancient Babylonian term meaning 'signboard,' as used to announce public establishments and services. Beelzebub explains: "I saw on a large building which I had already many times passed, what is called an 'Ookazemotra,' or, as it is now called, on the Earth, a 'signboard' which had been just put up and which announced that a club for foreign learned beings, the 'Adherents-of-Legominism,' had been newly opened in that building" (30.452-453). The term represents the ancient equivalent of contemporary signage used for public announcements.

Quote from the 1950 text:

Once when I was walking in a certain street of the city of Babylon not far from our house, I saw on a large building which I had already many times passed, what is called an 'Ookazemotra,' or, as it is now called, on the Earth, a 'signboard' which had been just put up and which announced that a club for foreign learned beings, the 'Adherents-of-Legominism,' had been newly opened in that building. (30.452-453)

Location in Book: Single appearance: Chapter 30, page 452-453.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ookazemotra serves as an historical-linguistic bridge, connecting ancient Babylonian practices with contemporary Earth customs. The term appears in the context of Beelzebub's discovery of the club of Adherents-of-Legominism, which becomes central to his narrative about the preservation and transmission of genuine knowledge. This linguistic detail exemplifies Gurdjieff's method of creating historical depth and authenticity through invented but plausible ancient terminology, while simultaneously drawing parallels between past and present civilizations in their methods of public communication and announcement.

The first class of planetary formations that arise for the transformation of common-cosmic substances during the process of Iraniranumange. Beelzebub explains that "the formations belonging to the first class are called 'Oonastralnian-arisings'" (40.824). Through these Oonastralnian-arisings, there are transformed "those cosmic crystallizations or 'active elements' which obtain their arising only from the substances transformed by that planet itself, on which that kind of surplanetary or intraplanetary formation is formed for the purposes of the common-cosmic Iraniranumange" (40.824-825).

Quote from the 1950 text:

Through the Oonastralnian-arisings there are transformed in their evolutionary or involutionary processes those cosmic crystallizations or 'active elements' which obtain their arising only from the substances transformed by that planet itself, on which that kind of surplanetary or intraplanetary formation is formed for the purposes of the common-cosmic Iraniranumange. (40.824-825)

Location in Book: Single appearance: Chapter 40, page 824.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Oonastralnian represents the most basic level in a three-class system of planetary formations, distinguished by processing only substances transformed by the planet itself, as opposed to Okhtatralnian-arisings (which also process solar system substances) and Polormedekhtian-arisings (which process substances from other solar systems throughout the Megalocosmos). This classification system appears in Beelzebub's explanation of why the poppy plant was instrumental in the rediscovery of the Law of Heptaparaparshinokh by Choon-Kil-Tez and Choon-Tro-Pel, demonstrating Gurdjieff's method of using concrete cosmological frameworks to support narrative development and scientific exposition.

A phenomenon that "generally speaking always flows from the totality of the surrounding abnormalities and, being formed automatically in the psyche of every one of the three-brained beings of this ill-starred planet, holds them so to say in an 'exitless magic circle'" (34.613). This process began affecting Beelzebub personally during a Russian state solemnity attended by the Emperor, representing the automatic psychological entrapment that results from the collective abnormalities pervading planetary existence.

Quote from the 1950 text:

Well, at this general state solemnity of the contemporary many-millioned community, to which came even he himself, as they call him, 'His Majesty the Emperor,' there began there, in respect of my person, what is called 'Ooretstaknilkaroolni,' which generally speaking always flows from the totality of the surrounding abnormalities and, being formed automatically in the psyche of every one of the three-brained beings of this ill-starred planet, holds them so to say in an 'exitless magic circle.' (34.613)

Location in Book: Single appearance: Chapter 34, page 613.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Ooretstaknilkaroolni represents a fundamental concept in Gurdjieff's psychology: the automatic formation of psychological entrapment that results from the cumulative effect of surrounding abnormalities. The "exitless magic circle" suggests a self-perpetuating cycle where the collective psychic dysfunction of three-brained beings creates conditions that automatically trap individuals within the same dysfunctional patterns. The term emerges during Beelzebub's account of his experiences in Imperial Russia, connecting personal psychological entrapment to broader societal and cosmic dysfunctions that characterize existence on the "ill-starred planet" Earth, and suggesting how even highly conscious beings can become caught in the psychological dynamics generated by surrounding social and spiritual abnormalities. This represents one of Gurdjieff's key insights into how individual consciousness becomes trapped within collective unconsciousness.

A consequence of the properties of the organ Kundabuffer that crystallizes in the common presences of three-brained beings, which contemporary beings now call 'swaggering.' Beelzebub explains that beings assemble in theaters "for the satisfaction of one of the consequences of the properties of the organ Kundabuffer, a consequence which had been readily crystallized in the common presences of the majority of them, and called 'Oornel,' which the contemporary beings now call 'swaggering'" (30.500-501). This manifestation involves a strange need to evoke astonishment in others regarding their appearance, particularly in conformity with fashions.

Quote from the 1950 text:

You must know that thanks to the mentioned consequences of the properties of the organ Kundabuffer most of the contemporary beings acquire in their presence a very strange need to evoke the expression in others of the being-impulse called 'astonishment' regarding themselves, or even simply to notice it on the faces of those around. (30.501)

Location in Book: Single appearance: Chapter 30, page 500-501.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Oornel represents a specific crystallized consequence of the Kundabuffer organ that manifests as exhibitionism and the compulsive need for attention and admiration from others. The term connects to Gurdjieff's broader analysis of contemporary theater-going as a venue for displaying fashionable appearances rather than genuine artistic appreciation. This behavior is linked to the maleficent custom of periodically changing "the-covering-of-their-nullity" according to fashions dictated by candidates for Hasnamuss-individuals, making theaters convenient spaces for such displays of vanity.

A substance obtained from the Polormedekhtian plant (poppy), originally meaning 'dream-maker' in ancient speech. Beelzebub describes it as "that totality of cosmic substances which still before this your favorites had learned to obtain there from the mentioned Polormedekhtian plant, and which they named opium, which then denoted in the speech of the beings of that group 'dream-maker'" (40.825-826). The substance consists of seven independent crystallizations with definite subjective properties, each containing seven others in turn, forming an intricate cosmic structure that was extensively studied by the great learned beings Choon-Kil-Tez and Choon-Tro-Pel.

Quotes from the 1950 text:

These two great brothers then began to investigate this opium in consequence of the fact that they as well as many other three-brained beings of that time noticed that, on the introduction into themselves of a certain species of this mass, every painful sensation temporarily disappeared. (40.826)

During these researches of theirs, they first of all noticed that this same opium consists of seven independent crystallizations with definite subjective properties. (40.826)

Of the number of nearly four hundred active elements of opium which then became known to the great brothers, knowledge of how to obtain only forty-two active elements has reached the contemporary 'chemists of the Earth' (40.845-846)

Location in Book: First appearance: Chapter 31, page 545. The term recurs extensively throughout Chapters 31, 33, 40, 41, and 42, with detailed scientific exposition in Chapter 40.

Etymology / Notes: Originally meaning 'dream-maker,' opium serves as a central example in Gurdjieff's exposition of the Law of Heptaparaparshinokh, demonstrating how cosmic substances manifest in sevenfold structures. The extensive research by Choon-Kil-Tez and Choon-Tro-Pel revealed nearly 400 active elements, though only 42 are known to contemporary Earth chemists. The substance appears throughout the narrative both as a practical medicinal element (notably in Dover's powder discussions 31.546-552) and as a profound cosmic teaching tool illustrating universal laws of manifestation. The term connects practical pharmaceutical observations with cosmic principles, exemplifying Gurdjieff's method of using concrete examples to convey abstract cosmological concepts.

A term signifying 'month' in Beelzebub's time measurement system. As Beelzebub explains during his account of observing the peculiar beings on Earth: "Sometimes this destruction of one another's existence proceeded there not in one region alone but in several, and would last not just one 'Dionosk' but many 'Dionosks' and sometimes even for whole 'Ornakras.' (Dionosk signifies 'day'; Ornakra signifies 'month.')" (10.91). The term represents a unit of cosmic time measurement equivalent to what Earth beings would define as a "month" (10.91).

Quote from the 1950 text:

Sometimes this destruction of one another's existence proceeded there not in one region alone but in several, and would last not just one 'Dionosk' but many 'Dionosks' and sometimes even for whole 'Ornakras.' (Dionosk signifies 'day'; Ornakra signifies 'month.') (10.91)

Location in Book: Single appearance: Chapter 10, page 91.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It functions within a broader system of cosmic time measurement that includes 'Dionosk' (day) and relates to the temporal framework used throughout Beelzebub's narratives to describe cosmic events and planetary observations.

The name given to learned beings in Babylon who were members of the club of the Adherents-of-Legominism. The term is composed of two definite roots meaning "right" and "essence," signifying "he who rightly sensed the essence." These were genuine learned beings who, unlike the majority of "learned beings of new formation," sincerely strove for High Knowledge with the aim of self-perfection. The Orpheists were responsible for creating and preserving Legominisms to transmit knowledge to future generations through intentional deviations in art and mysteries. The word was later corrupted when contemporary beings, misunderstanding its genuine sense and confusing it with the Greek mythological figure Orpheus, invented the degraded term "artist" to replace the sacred designation Orpheist.

Quotes from the 1950 text:

You must know that the learned beings then in Babylon, the members of the club of the Adherents-of-Legominism, were called by the other learned beings of that time who were well disposed towards them, as they also called themselves, by the name which your contemporary favorites would write as 'Orpheist.'

This word is composed from two definite roots of words then in use, which in contemporary times would signify 'right' and 'essence.' If someone was called thus, it meant that he 'rightly sensed the essence.' (30.495)

So instead of the said expression Orpheist they just invented the word artist, which had to mean 'he-who-is-occupied-with-art.' (30.496)

Location in Book: First appearance: Chapter 30, page 495. Multiple appearances through pages 495-498.

Etymology / Notes: The term derives from two Babylonian word roots meaning "right" and "essence," indicating beings who possessed genuine understanding rather than superficial knowledge. The Orpheists were distinguished from "learned beings of new formation" by their sincere dedication to self-perfection and objective knowledge. Their corruption into the modern term "artist" represents a profound degradation - from those who "rightly sensed the essence" to merely those "occupied with art." This linguistic transformation exemplifies Gurdjieff's critique of how authentic spiritual and intellectual traditions become corrupted through misunderstanding and the loss of genuine transmission. The confusion arose partly due to the compromising sign "ph" appearing both in "Orpheist" and in references to the Greek mythological figure "Orpheus" (30.498).

The definition captures the term's profound significance as representing authentic learned beings who "rightly sensed the essence" - those dedicated to genuine self-perfection rather than superficial knowledge. The extended quote demonstrates the corruption of this sacred term into the degraded modern word "artist," showing how genuine spiritual and intellectual traditions become perverted through misunderstanding.

"Ors" is the name given in Beelzebub's Tales to His Grandson to our solar system by the three-brained beings of the greater cosmos. It is the system to which the planet Earth belongs and serves as the primary setting of Beelzebub's exile. The term appears early in the narrative, marking the location to which Beelzebub and his comrades were banished due to their youthful interference with cosmic governance.

Quotes from the 1950 text:

...to one of the remote corners of the Universe, namely, to the solar system 'Ors' whose inhabitants call it simply the 'Solar System,' and to assign as the place of their existence one of the planets of that solar system, namely, Mars... (2.52)

...just as the fundamental piece, namely, the planet Earth, made and makes its orbit around its sun "Ors." (9.83)

Location in Book: Appears in at least the following chapters: 2 (Introduction: Why Beelzebub Was in Our Solar System), 9 (The Cause of the Genesis of the Moon), 16 (The Relative Understanding of Time), 17 (The Arch-absurd), 18 (The Arch-preposterous), 19 (Beelzebub's Second Descent), 22, 23, 34, 40, 44, 45.

Etymology / Notes: The term Ors is not linguistically analyzed in the text but functions within the cosmology of the Tales as a formal designation for our solar system. Its recurrence across narrative and philosophical passages signals its importance as the contextual frame for Beelzebub's observations about human behavior, planetary anomalies (such as the Moon's origin), and systemic repercussions from Earth's dysfunction. "Ors" stands in contrast to Earth's colloquial name usage by its inhabitants, and to the higher-order systems like the "Sun Absolute."

One of the many sectarian divisions that arose among Christians, distinguished by various cognomens ending in "dox" (alongside Sevrodox, Ypsylodox, Hamilodox, and others). The term appears most prominently in Beelzebub's detailed critique of Russian Orthodox Christians and their perverted practice of fasting. Orthodox Christians represent followers who claim adherence to traditional Christian doctrine but have corrupted the original teachings through the incorporation of fragments from other religious systems and the distortion of beneficial customs. The Russian Orthodox particularly exemplify this degradation by eating fish during fasts - contrary to the original purpose of abstaining from substances containing the harmful element Eknokh - while maintaining rigorous observance of the formal requirements of their orthodox codes. (42.1022)

Quotes from the 1950 text:

In the case of this great religious teaching, indeed, it also happened among them, that its followers divided themselves, on account of exterior details of small importance, into various sects, and came to be called not just 'Christians' as all the first followers of this teaching called themselves - but 'Orthodox,' 'Sevrodox,' 'Ypsylodox,' 'Hamilodox,' and various other cognomens also ending in 'dox.'

And into this teaching of truth and verity, they began also to mix for various egoistic and political reasons, fragments taken from other religious teachings already existing there, but fragments such as had not only nothing in common with the teaching of Jesus, but which sometimes even flatly contradicted the truths this Divine Teacher taught. (38.702-703)

But the Russian sorry Orthodox Christians, who consider themselves faithful followers of that great religion, also fast, but during their fast they eat the flesh of fish, that is to say, they eat just those organisms which contain according to the researches of the great Hertoonano that harmful substance Eknokh, precisely to guard them against which that wise and salutary custom was created. (42.1022)

Location in Book: First appearance: Chapter 38, page 702. Multiple appearances throughout the text, with extensive discussion in Chapter 42, pages 1011-1022.

Etymology / Notes: The term derives from Greek "orthodoxos" meaning "correct opinion" or "right belief," but in Gurdjieff's usage represents the corruption of authentic Christianity through sectarian divisions and ritual formalism. The text particularly emphasizes how Russian Orthodox Christians exemplify the perversion of beneficial religious customs, maintaining external observance while violating the essential purpose. The famous Russian Orthodox "prayer" to blessed fishes during Lent (42.1014-1015) serves as satirical evidence of how far the tradition has departed from its original spiritual intent. The designation "sorry Orthodox" highlights their degraded state compared to the original Orthodox Greeks from whom they received their religion.

A Buddhist sect that arose from the Self-tamers, representing those members who remained faithful to their original obligations undertaken in Pearl-land to achieve deliverance from the consequences of the organ Kundabuffer. When the Self-tamers divided due to wives' rebellion against the extreme practices, the faithful members became the Orthodoxhydooraki, while those who renounced their obligations became the Katoshkihydooraki. The Orthodoxhydooraki established a monastery featuring a horrific practice of perpetual immurement in small walled cells, where "deserving" members would be sealed for life with only a tiny aperture for receiving daily bread and water. They practiced manipulation of emotions and thoughts until their planetary existence ended. This monastery represented the extreme application of their misunderstood "suffering in solitude" doctrine, allegedly based on Saint Buddha's instructions. (22.259-261

Quotes from the 1950 text:

From this time on, these sectarians, formerly called the Self-tamers, now began to be called by various names; those of the Self-tamers who remained faithful to the obligations they had taken upon themselves were called 'Orthodoxhydooraki,' while the rest, who had renounced the several obligations they had undertaken in their native country, were called 'Katoshkihydooraki.' (22.258)

These strong sentry-box structures were for the perpetual immurement of the already 'deserving' beings of that sect - and they were to occupy themselves with their famous manipulation of what they call their 'emotions' and 'thoughts' - until the total destruction of their planetary existence. (22.260)

Location in Book: First appearance: Chapter 22, page 258. Multiple appearances through pages 258-261.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term contrasts with "Katoshkihydooraki" to distinguish between the orthodox (faithful) and heterodox branches of the Self-tamers sect. The Orthodoxhydooraki monastery represented one of the most extreme examples of perverted religious practice that Beelzebub encountered, demonstrating how genuine spiritual teachings can be distorted into life-destroying fanaticism. The practice of immurement was so horrific that even the wives of the sectarians rebelled upon learning its true nature. Beelzebub describes leaving this "melancholy place of sacrifice" with "scarcely agreeable sensations and happy reflections," emphasizing the tragic perversion of authentic Buddhist teachings (22.261).

Education or the formative process that shapes a being during the preparatory period of existence. This term encompasses both proper education (founded on divine morality and cosmic laws) and the perverted forms of education that have become prevalent on Earth. In its true form, Oskiano involves the intentional implantation of principles based on the commandments of the uni-being himself and Most Holy Individuals, designed to crystallize the requisite being-data for responsible existence. However, the abnormal forms of terrestrial Oskiano represent a maleficent means that prevents the formation of objective Reason, instead creating only automatic-Reason through artificial and deceptive impressions. The quality of Oskiano determines whether a being develops genuine objective Reason or becomes merely an automaton.

Quotes from the 1950 text:

You, for instance, have the normal presence of a three-brained being, and within your presence there is intentionally 'implanted' from without, 'Oskiano,' or as they say there on the Earth, 'education,' which is founded on a morality based solely on the commandments and indications of the uni-being himself and the Most Holy Individuals near to Him. (17.135)

Their, in the objective sense, extreme misfortune... consists just in this, that they, having indeed at their arising such possibilities in themselves, immediately fall from the very first days after the separation from their mother's womb - only thanks to the abnormalities established in the process of ordinary being-existence of beings around them who have already reached responsible age - under the stubborn influence of that maleficent means, invented by them themselves for themselves, which as I already told you, represents in itself a something of the kind of Oskiano which they call 'education.' (40.815-816)

Location in Book: First appearance: Chapter 17, page 135. Multiple appearances throughout the text, with significant passages in Chapters 39, 40, and 46.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents the crucial formative influence that determines whether a being develops authentic objective Reason or merely automatic-Reason. Beelzebub's discourse reveals that proper Oskiano creates "inner-and-outer-factors" for crystallizing being-data that enables beings to be "Svolibroonolnian" (not identified with externals through inherent passions). The text emphasizes that while endlessness provides the basic three-centered structure, Oskiano shapes the actual functioning consciousness of the being. Beelzebub himself undertook the "responsible guidance" of Hassein's "finishing Oskiano" during their journey, demonstrating the sacred responsibility inherent in proper education (46.1164-1165).

An educator, tutor, or teacher who serves as the genuine creator of a being's essence during the preparatory period of existence. This term represents one of the most fundamental concepts in Gurdjieff's cosmology, expressed in the oft-repeated cosmic principle: "endlessness is only the Maker of a three-centered being. The genuine creator, however, of his essence during the period of his preparatory existence is his Oskianotsner." (40.818) The Oskianotsner's role extends far beyond conventional teaching to include creating corresponding outer and inner conditions that enable pupils to crystallize the requisite being-data for responsible existence worthy of three-brained beings. This involves constant enlightenment of Reason and practical explanations about cosmic processes and their significance.

Quotes from the 1950 text:

Our common-father-endlessness is only the Maker of a three-centered being. The genuine creator, however, of his essence during the period of his preparatory existence is his 'Oskianotsner,' namely, he whom your favorites call tutor or teacher. (40.818)

Later when the results of my active principle arose and were formed to corresponding age, I once asked this learned Pooloodjistius to undertake the duty also of 'Oskianotsner' or, as your favorites would say, 'educator' of my children...

From then on, apart from the execution of his strict duties which at the beginning were not too much for him, he began to devote himself entirely to the creation of corresponding outer and inner conditions so that my sons should take in impressions for the purpose of crystallizing in themselves the requisite being-data for a responsible existence worthy of three-brained beings. (44.1121-1122)

Location in Book: First appearance: Chapter 40, page 818. Multiple appearances throughout the text, including significant passages in Chapter 44, pages 1121-1122.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of the most sacred roles in Gurdjieff's cosmological hierarchy, emphasizing that while endlessness creates the fundamental three-centered structure, the Oskianotsner shapes the essence and conscious development of the being. The text provides a detailed example through Pooloodjistius, who served as Oskianotsner to Beelzebub's sons, constantly enlightening their Reason with practical explanations about cosmic concentrations, their methods of study, and their significance within the common-cosmic Trogoautoegocratic process. This role is essential for the crystallization of objective being-data and the development of authentic three-brained existence.

The education of children or the process of preparing the rising generation for responsible existence. This term appears to be equivalent to "Oskianotsner" (educator/teacher) but specifically refers to the educational process itself rather than the individual educator. In the context of contemporary civilization, particularly in America, Beelzebub criticizes how this Oskianotznel has been reduced merely to the adoption of artificial customs that engender only immorality, rather than developing the genuine being-data necessary for responsible three-brained existence. This perverted form of education transforms children into "automatons" or "living mechanical puppets" instead of beings capable of objective reasoning.

Quote from the 1950 text:

But the principal evil lies in this, that at the present time there, all the 'Oskianotznel' of the rising generation, or the education of the children, is rendered and reduced only to the adoption of these innumerable customs which exist among them and engender only immorality. Hence it is that year by year the data crystallized in them by tens of centuries for the Being 'of an image of God,' and not simply, as they themselves would say, 'of an animal,' are on the one hand decrystallized, and on the other hand their psyche is already becoming almost such as our dear Teacher defines by the words:

'There is everything in him except himself.'

And indeed, my boy, owing to the complete absence of good patriarchal customs and to their notorious 'education,' the contemporary beings of that continent have already become completely transformed into what are called 'automatons' or living mechanical puppets. (42.1028-1029)

Location in Book: Single appearance: Chapter 42, pages 1028-1029.

Etymology / Notes: The term appears to be a variant of "Oskianotsner" (educator), but specifically focused on the educational process rather than the educator themselves. Within Gurdjieff's cosmological framework, this represents the crucial formative period when beings should crystallize the requisite being-data for responsible existence. The text emphasizes that proper Oskianotznel should create conditions for developing objective Reason and genuine being-impulses, rather than merely instilling mechanical responses to social customs. The cosmic principle states: endlessness is only the Maker of a three-centered being, but "the genuine creator of his essence during the period of his preparatory existence is his Oskianotsner" (40.818).

A genuine being-impulse representing sincere thankfulness and gratitude. The term describes an authentic emotional response that arises spontaneously in beings when they experience genuine benefit or assistance from another. Beelzebub characterizes this as "almost genuine being-impulse" and equates it to what humans call "thankfulness" and "gratitude." The term appears in the context of Beelzebub's therapeutic work as a hypnotist, where ordinary three-brained beings of all castes manifested this impulse toward him after he helped deliver them from their pernicious habits.

Quote from the 1950 text:

But as regards the said impulse, love-of-kind, which led me to seek for a new means of bringing your favorites into such a state which had already become proper to them - this arose in me and gradually became dominant in me for a while chiefly because, during these therapeutic activities of mine, ordinary three-brained beings there belonging to all castes, here, there, and everywhere, soon began to love and esteem me and to consider me almost as one sent to them from Above to help them to deliver themselves from their pernicious habits; in short, they began to manifest toward me their most sincere, almost genuine being-impulse of 'Oskolnikoo' or as they themselves say 'thankfulness' and 'gratitude.'

This being-Oskolnikoo or gratitude was manifested towards me not only by those I saved and by those nearest to them, but by almost everybody who had been in this or another way in contact with me or who had heard of me, but only with the exception of those professionals among them who were their physicians. (33.580-581)

Location in Book: Single appearance: Chapter 33, pages 580-581.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of the few "almost genuine" being-impulses that Gurdjieff acknowledges as existing among Earth's three-brained beings. The qualification "almost genuine" suggests that while this impulse approaches authentic being-function, it may still fall short of true objective manifestation. Notably, this positive response was universal among all social castes except the medical professionals, suggesting that professional interest and ego-protection prevented them from experiencing genuine gratitude.

A type of cosmic friction that arises when a newly formed planetary body has not yet acquired its own harmony within the common-system-harmony-of-movement. Specifically referring to the friction created by the Moon after its atmosphere was finally formed but before it achieved harmonic integration with the solar system, this Osmooalnian-friction caused accelerated atmospheric displacements and great winds on Earth. The term describes a transitional cosmic phenomenon where a planetary body's movements create disharmonious effects until proper cosmic equilibrium is established.

Quote from the 1950 text:

When the atmosphere on the small, accidentally arisen planet Moon had been finally formed, and the Moon, according to the already mentioned law of 'Catching-up,' continued to fall back upon its fundamental mass by the path already then established, and this newly arisen definite presence on the Moon had not yet acquired its own harmony within the common-system-harmony-of-movement, then the what is called 'Osmooalnian-friction' which was, so to say, not harmonized with the whole, evoked in the atmosphere of the Earth the mentioned accelerated-displacements or great winds. (24.316)

Location in Book: Single appearance: Chapter 24, page 316.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term functions within Gurdjieff's cosmological framework to describe the specific type of friction that occurs during the transitional period when a celestial body has formed its atmosphere but has not yet achieved harmonic integration with the movements of its solar system. This cosmic disharmony had catastrophic consequences for Earth, causing the burial of entire civilizations under sand, including the destruction of cultural centers in Tikliamish and Maralpleicie, and the formation of the Sahara desert (24.317).

A term describing vibrations of radiations that are acutely disagreeable or unsympathetic in their effect on other beings. Beelzebub uses this term to characterize the quality of emanations from a being, explaining that when someone's radiations are "not acutely 'Otkalooparnian,'" they appear sympathetic and compatible for social interaction. The term appears to denote a fundamental incompatibility at the level of being-emanations that would make harmonious relationship impossible.

Quote from the 1950 text:

Since the vibrations of his radiations in relation to mine appeared not acutely 'Otkalooparnian,' or, as your favorites in such a case would say, 'since he appeared to be sympathetic,' and furthermore because I myself had already thought of establishing here also corresponding mutual relations with someone, in order as a rest from active mentation to converse sometimes by following only the course of freely flowing associations, I at once agreed to his proposition and from that day forth began to spend the time of my morning strolls with him. (34.591)

Location in Book: Single appearance: Chapter 34, page 591.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term functions as a technical descriptor for the quality of being-radiations, suggesting that beings emit vibrations that can be harmonious or discordant with others. The negative construction ("not acutely Otkalooparnian") implies that some degree of this quality might be tolerable, but acute manifestations would prevent meaningful contact between beings.

The cosmic term for the phenomenon that Earth beings call "cold." It is one of several atmospheric phenomena that occur during Trogoautoegocratic processes on planets, alongside kshtatsavacht (daylight), kldazacht (darkness), and tainolair (heat). The term appears in the context of describing the durable materials used in Archangel Hariton's perpetual motion cylinder, which employs a special mastic "unaffectable either by (1) 'paischakir' or by (2) 'tainolair' or by (3) 'saliakooriapa' or even by the radiations of cosmic concentrations" (6.75). Beelzebub uses this term when explaining to Hassein the various atmospheric phenomena that humans experience but do not properly understand: "those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on" (17.136).

Quotes from the 1950 text:

Its chief part is made of 'amber' with 'platinum' hoops, and the interior panels of the walls are made of 'anthracite,' 'copper,' and 'ivory,' and a very strong 'mastic' unaffectable either by (1) 'paischakir' or by (2) 'tainolair' or by (3) 'saliakooriapa' or even by the radiations of cosmic concentrations. (6.75)

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: First appearance: Chapter 6, page 75. Also appears in Chapter 17, page 136.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Paischakir represents the objective cosmic reality behind what humans subjectively experience as "cold," illustrating Gurdjieff's method of using unfamiliar terminology to encourage fresh perception of familiar phenomena. The word appears alongside other cosmic terms for atmospheric conditions, suggesting that what humans consider simple weather phenomena are actually complex cosmic processes related to the Trogoautoegocratic functioning of planets. The footnote explicitly identifies paischakir as "cold," making this one of the clearer correspondences between Gurdjieffian terminology and ordinary experience.

A term describing a particular quality of grief that arises from the essence when witnessing the tragic incongruities of human behavior while simultaneously understanding their causes. This compound emotion combines inner laughter at the absurdity of human actions with deep compassion for those caught in their mechanical patterns. As Beelzebub explains to his grandson: "when you will exist among them and will be a witness of these incongruous being-manifestations, then, even in spite of the fact that you know the cause of these incongruities, you will be unable, as they express it, not to 'laugh' inwardly and at the same time with the whole of your Being you will pity these unfortunates, and with your 'inner laughter' there will gradually be mixed by itself what is called 'an-essence-palnassoorian-grief'" (43.1080). This represents the complex emotional response of enlightened beings observing the tragic-comic nature of unaware existence.

Quote from the 1950 text:

Yes, my boy, when you will exist among them and will be a witness of these incongruous being-manifestations, then, even in spite of the fact that you know the cause of these incongruities, you will be unable, as they express it, not to 'laugh' inwardly and at the same time with the whole of your Being you will pity these unfortunates, and with your 'inner laughter' there will gradually be mixed by itself what is called 'an-essence-palnassoorian-grief.' (43.1080)

Location in Book: Single appearance: Chapter 43, page 1080.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Palnassoorian grief represents a sophisticated emotional state that can only be experienced by beings with objective consciousness who can simultaneously perceive both the absurdity and tragedy of mechanical human behavior. It captures the bittersweet nature of enlightened observation - the ability to see the humor in human contradictions while feeling profound compassion for the suffering these contradictions cause. This type of grief emerges specifically from the essence rather than personality, indicating its authentic and deeper nature, and represents the complex emotional response that developed beings experience when confronting the unconscious suffering of humanity.

A geographical location mentioned in the context of Beelzebub's satirical observation of contemporary American social pretensions. During "invitation dinners," hostesses would falsely claim that their ordinary chickens were "famous Pamir pheasants" specially sent by a nephew serving as consul in that region. As Beelzebub notes through Professor Steiner's mathematical investigations: "every hostess, rolling her eyes to heaven and pointing to the chicken, would say with great feeling that it was the 'famous Pamir pheasant' and that it had been specially sent to them from Pamir by their dear nephew who resided there as consul for their great 'fatherland'" (42.926). This reference illustrates the human tendency toward social pretension and the invention of impressive backstories for ordinary things.

Quote from the 1950 text:

Namely, every hostess, rolling her eyes to heaven and pointing to the chicken, would say with great feeling that it was the 'famous Pamir pheasant' and that it had been specially sent to them from Pamir by their dear nephew who resided there as consul for their great 'fatherland.' (42.926)

Location in Book: Single appearance: Chapter 42, page 926.

Etymology / Notes: Pamir refers to the actual geographic region known as the Pamir Mountains, often called "the Roof of the World," located in Central Asia. Gurdjieff uses this real location satirically to highlight the absurd lengths to which people go to impress their guests with false claims of exotic origins for ordinary items. The reference to a nephew serving as consul adds another layer of fabricated importance, demonstrating how beings create elaborate fictional narratives to enhance their social status. This serves as an example of the kind of automatic lying and self-deception that Beelzebub frequently observes in Earth beings' social behaviors.

The solar system containing the planet Karatas, Beelzebub's home world, whose sun is also called the "Pole Star." This is the destination of the transspace ship Karnak's journey, which began from the spaces of Assooparatsata (the Milky Way) and passed through our solar system where Beelzebub shared his tales about Earth. As the narrator explains: "It was flying from the spaces 'Assooparatsata,' that is, from the spaces of the 'Milky Way,' from the planet Karatas to the solar system 'Pandetznokh,' the sun of which is also called the 'Pole Star'" (2.51). The solar system serves as Beelzebub's ultimate destination after his period of exile and observations of Earth, representing his return to his rightful cosmic position.

Quotes from the 1950 text:

It was flying from the spaces "Assooparatsata," that is, from the spaces of the "Milky Way," from the planet Karatas to the solar system "Pandetznokh," the sun of which is also called the "Pole Star." (2.51)

When after two "Ornakres" the cosmic intersystem ship Karnak had left the spheres of the atmosphere of the planet Revozvradendr and began to fall back in the direction of the solar system 'Pandetznokh' onto the planet Karatas, Hassein, having sat down in his usual place, addressed Beelzebub with the following words: (31.524)

Location in Book: First appearance: Chapter 2, page 51. Also appears in Chapter 31, page 524.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pandetznokh represents the cosmic center of higher development and understanding, as it is the home system of Beelzebub, who has attained the sacred degree of Podkoolad. The identification of its sun with the Pole Star creates a connection between Gurdjieff's cosmological framework and observable astronomy, suggesting that this solar system represents a fixed point of cosmic stability and higher consciousness. The system serves as both Beelzebub's origin and ultimate destination, symbolizing the cyclical nature of cosmic development and return to one's true cosmic position after completing necessary work and learning.

A title of respect used to address the Arch-Engineer Archangel Algamatant, indicating his high cosmic rank and authority in matters of World-creation and World-maintenance. The term appears in the context of Beelzebub's account of the cosmic catastrophe that created Earth's Moon, when the Most High Commission was investigating the collision between planet Earth and the comet Kondoor. As Beelzebub relates: "'Glory to Chance...' concluded His Pantemeasurability, 'the harmonious general-system movement was not destroyed by all this, and the peaceful existence of that system "Ors" was soon re-established'" (9.83). The title suggests a being whose understanding and authority encompass all cosmic measurements and scales of existence.

Quote from the 1950 text:

And the Arch-Engineer Archangel Algamatant was good enough to explain to us personally that in all probability what had happened was as follows...

'Glory to Chance...' concluded His Pantemeasurability, 'the harmonious general-system movement was not destroyed by all this, and the peaceful existence of that system "Ors" was soon re-established.' (9.83)

Location in Book: Single appearance: Chapter 9, page 83.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages combining "pan-" (all, everything) with "measurability," suggesting a cosmic authority whose understanding encompasses all possible measurements and scales of existence. The title reflects the hierarchical nature of cosmic beings in Gurdjieff's cosmology, where specific titles denote particular areas of cosmic responsibility and levels of understanding. Algamatant's role as Arch-Engineer and his title of Pantemeasurability indicate his specialized function in cosmic construction and maintenance, requiring comprehensive understanding of all cosmic measurements, proportions, and harmonies necessary for World-creation and World-maintenance.

The contemporary name for the plant originally called "Gulgulian" by the beings of Maralpleicie, commonly known as "poppy." This surplanetary formation belongs to the class of Polormedekhtian-arisings and serves as the source of opium, which the learned brothers Choon-Kil-Tez and Choon-Tro-Pel used in their investigations that led to the rediscovery of the sacred Heptaparaparshinokh. As Beelzebub explains: "This sur-planetary formation also arises on the planet Earth at the present time, and those of your favorites who consider themselves 'educated' call it 'Papaveroon,' but the ordinary beings simply call it the 'poppy'" (20.213). The plant's seeds were the cause of a serious addiction problem in King Konuzion's community, while its derived substance opium later became instrumental in the scientific work of his great-grandsons, demonstrating the cosmic law of sevenfoldness through its seven independent crystallizations.

Quotes from the 1950 text:

This surplanetary formation also arises on the planet Earth at the present time, and those of your favorites who consider themselves 'educated' call it 'Papaveroon,' but the ordinary beings simply call it the 'poppy.' (20.213)

The surplanetary flora-formation mentioned by me, named on your planet the plant Papaveroon, belongs to the class of Polormedekhtian-arisings and through it there evolves or involves what is called the 'totality-of-the-results-of-the-transformation' of all other cosmic 'gravity-center-concentrations,' which come into the atmosphere of this planet of yours through the common-cosmic process of what is called 'ubiquitous-diffusion-by-the-radiations-of-all-kinds-of-cosmic-concentrations.' (40.825)

It is in the highest degree an interesting and curious circumstance that the initial source for this constatation of theirs was the totality of cosmic substances localized in just that same surplanetary formation which is now called there 'Papaveroon' or, as it is still called, poppy; and owing to the implanting of the habit of chewing the seeds of this poppy, their great grandfather, the great King Konuzion, first invented his, as already mentioned by me, 'religious teaching.' (40.823-824)

Location in Book: First appearance: Chapter 20, page 213. Also appears in Chapter 40, pages 823-827.

Etymology / Notes: The term appears to derive from "Papaver," the Latin genus name for poppy plants, with Gurdjieff's characteristic suffix. Papaveroon serves a dual function in the narrative: first as a cautionary tale about addiction and the misuse of natural substances in King Konuzion's time, and later as a scientific instrument for discovering cosmic laws in the hands of his enlightened descendants. As a Polormedekhtian-arising, it transforms cosmic substances from other solar systems, making it particularly suited for revealing the universal law of sevenfoldness. The plant exemplifies how the same substance can serve either destructive or constructive purposes depending on the consciousness and intent of those who use it.

The third independent part of the Omnipresent-Active-Element-Okidanokh, which along with Anodnatious and Cathodnatious comprises the three-fold nature of this fundamental cosmic substance. When this third part is artificially excluded from the process of reblending, it results in the reciprocal destruction of the two remaining opposite forces, producing what ordinary beings call "artificial light." As Gornahoor Harharkh explains during his demonstration: "since, intentionally by an 'able-Reason' - in the present case myself - the participation of that third part of Okidanokh existing under the name of 'Parijrahatnatioose' is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names 'Anodnatious' and 'Cathodnatious'" (18.156). The deliberate exclusion of Parijrahatnatioose demonstrates the non-law-conformable results that occur when the natural three-fold process is disrupted.

Quote from the 1950 text:

But since, intentionally by an "able-Reason" - in the present case myself - the participation of that third part of Okidanokh existing under the name of "Parijrahatnatioose" is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names "Anodnatious" and "Cathodnatious." And in consequence, instead of the obligatory law-conformable results of the said process, that non-law-conformable result is now actualized which exists under the denomination of "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or as ordinary beings express it, "the-cause-of-artificial-light." (18.156-157)

Location in Book: Single appearance: Chapter 18, page 156.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Parijrahatnatioose represents the reconciling force in the fundamental cosmic law of three forces that governs all manifestation. Its artificial exclusion in Gornahoor Harharkh's experiment demonstrates what happens when the natural three-fold process is reduced to a two-fold interaction, resulting in destruction rather than creation. This illustrates the essential role of the third force in maintaining cosmic harmony and preventing the mutual annihilation of opposing forces, serving as a scientific demonstration of the sacred Triamazikamno.

The sacred obligation of three-brained beings to engage in conscious labors and intentional sufferings for their own self-perfection and the proper functioning of cosmic processes. This fundamental cosmic duty enables beings to develop genuine understanding rather than mere knowledge, and to participate consciously in the transformation of cosmic substances. As Beelzebub explains: "they believe everything anybody says, and not solely that which they themselves have been able to recognize by their own sane deliberation... It was only because they failed to realize 'being-Partkdolg-duty,' which realization alone enables a being to become aware of genuine reality" (13.103-104). The fulfillment of Partkdolg-duty is essential for the coating and perfecting of higher being-bodies, the development of objective reason, and the conscious participation in the sacred Heptaparaparshinokh.

Quotes from the 1950 text:

It was only during later periods that the three-brained beings of the planet Earth began to have this particularity in their psyche, and just this particularity arose in them only because their predominant part, which was formed in them as in all three-brained beings, gradually allowed other parts of their total presences to perceive every new impression without what is called 'being-Partkdolg-duty' but just merely as, in general, such impressions are perceived by the separate independent localizations existing under the name of being-centers present in the three-brained beings, or, as I should say in their language, they believe everything anybody says, and not solely that which they themselves have been able to recognize by their own sane deliberation. (13.103)

...the said being-Autokolizikners are formed in the presences of three-brained beings in general in all three localizations exclusively only from the results of the actualization of 'being-Partkdolg-duty,' that is to say, thanks to those factors which, from the very beginning of the arising of the three-brained beings, our UNI-BEING COMMON FATHER designed to be the means for self-perfection. (46.1167)

Data for these three kinds of being-Reason are crystallized in the presence of each three-brained being depending upon how much - by means of the 'being-Partkdolg-duty' - the corresponding higher-being-parts are coated and perfected in them, which should without fail compose their common presences as a whole. (39.769-770)

Location in Book: First appearance: Chapter 13, page 103. Recurs throughout the text as a central concept, appearing in Chapters 17, 19, 21, 23, 27-31, 34, 38-42, and 45-47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Partkdolg-duty represents the fundamental means by which three-brained beings can fulfill their cosmic purpose and achieve self-perfection. It encompasses both "conscious labors" and "intentional sufferings" and is essential for the development of objective reason, the coating of higher being-bodies, and the proper transformation of cosmic substances according to the sacred Heptaparaparshinokh. The absence of this duty in contemporary Earth beings is repeatedly cited as the primary cause of their psychological and spiritual degeneration, leading to their reliance on external authority rather than their own conscious verification of truth.

The term used on the planet Karatas to designate beings of one sex in the two-sex system required for the completing process of the sacred Heptaparaparshinokh for the continuation of species among Keschapmartnian beings. Passavus corresponds to "woman" on planet Earth, while Actavus corresponds to "man." As Beelzebub explains: "the completing process of the Sacred Heptaparaparshinokh for the continuation of the species... proceeds not through one being, as it proceeded with the Tetartocosmoses, but through two beings of different sexes, called by us 'Actavus' and 'Passavus,' and on the planet Earth, 'man' and 'woman'" (39.771). Passavus beings serve as the "beings-apparatuses" in which the denying principle is transformed for the sacred sacrament of Serooazar.

Quotes from the 1950 text:

Thanks to this, the completing process of the Sacred Heptaparaparshinokh for the continuation of the species, for instance, proceeds not through one being, as it proceeded with the Tetartocosmoses, but through two beings of different sexes, called by us 'Actavus' and 'Passavus,' and on the planet Earth, 'man' and 'woman.' (39.771)

There I will explain to you sometime in detail where and how the sacred sacrament of Serooazar proceeds with the substances being-Exioëry for the continuation of one's species and on what occasions and in what way the mixing and subsequent results of the two kinds of Exioëry are obtained; one kind is transformed for the affirming principle in those 'beings-apparatuses' which on our planet Karatas are the beings 'Actavus' and on your planet Earth the beings of the 'male sex'; and the other kind is transformed for the denying principle in those 'beings-apparatuses' which among us on the planet Karatas are the beings 'Passavus' and on the planet Earth the beings of the 'female sex.' (39.796)

Location in Book: First appearance: Chapter 39, page 771. Also appears on pages 795-796 in the same chapter.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Passavus represents the cosmic principle of denial in the three-force structure essential to creation and continuation of species. The term illustrates how the sacred Heptaparaparshinokh operates differently for Keschapmartnian beings (like those on Karatas and Earth) compared to the original Tetartocosmoses, requiring two complementary beings rather than one complete being for the completion of cosmic processes. This reflects the fundamental cosmic law that manifestation requires the interaction of affirming, denying, and reconciling forces.

A plant that existed on the continent Atlantis, the extract of which was used by the terrestrial three-brained being Theophany in creating a mixture that led to his discovery of the fundamental cosmic law of Heptaparaparshinokh. The plant extract was combined with pine-resin and cream from Khenionian goat milk to create a mastic for chewing after eating. As Beelzebub relates: "this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats'" (40.820). When this mixture dried, it consistently formed seven definite plane surfaces regardless of how it was poured, leading Theophany to investigate what became the science of Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured onto that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces. (40.820)

Location in Book: Single appearance: Chapter 40, page 820.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Patetook serves as a crucial element in the narrative of how genuine scientific knowledge was discovered and then lost with the destruction of Atlantis. The plant's extract, when combined with specific other substances, demonstrated the cosmic law of seven-aspectness, making it an instrumental component in the development of the Atlantean science of Tazaloorinono - a discovery that revealed the seven independent aspects present in almost all cosmic phenomena.

A region on the continent Ashhark (now Asia) originally called 'Gemchania' and later renamed Pearl-land, which now exists under the name 'Hindustan' or 'India.' This country was first populated by beings from the continent Atlantis who came in search of pearl-bearing beings that bred in the surrounding water-areas. As Beelzebub explains: "These water-areas where the destroyers of the pearl-bearing beings then chanced to come and where these beings bred in large numbers, were just those water-areas which surround the place then called Pearl-land and now called Hindustan or India" (21.231). The third group of three-brained beings of the continent Ashhark established their independent existence in this southeastern region, which became known for its abundant pearls and later served as the center for Saint Buddha's teaching.

Quote from the 1950 text:

This region of the existence of this third group was then called, as I have already told you 'Gemchania' or 'Pearl-land.'

Later the name of this locality also changed many times and the whole of this terra firma region of the surface of the planet Earth now exists under the name of 'Hindustan' or 'India.' (19.186)

Location in Book: First appearance: Chapter 19, page 182. Recurs throughout Chapters 19, 21, 22, 24, 38, and 42 as both 'Pearl-land' and 'Gemchania.'

Etymology / Notes: The name 'Pearl-land' derives from the country's association with pearl-bearing beings that bred in its surrounding waters. Originally called 'Gemchania,' it was renamed Pearl-land by Atlantean settlers who came to harvest these one-brained beings for their pearls. The term represents both a geographical location and a significant center for spiritual teaching, as it became the primary region where Saint Buddha established his doctrine. The country serves as an example of how beings from Atlantis spread to other continents before the second great catastrophe, and later became a focal point for both genuine spiritual development and its subsequent distortion by followers.

An Italian abbot who served as confessor for a convent and who, along with Doctor Bambini, discovered the modern method of hypnotism through gazing at brilliant objects. Pedrini's investigation began when a nun named Ephrosinia complained of "diabolical suggestions" during confession. As Beelzebub relates, "A certain Italian abbot, Pedrini by name, was in his town what is called a 'confessor' for a convent" (32.573). His systematic investigation of Ephrosinia's strange states, particularly her reactions to a Persian turquoise in her lover's portrait frame, led to the fundamental discovery that brilliant objects can induce hypnotic states in three-brained beings.

Quote from the 1950 text:

They first made various elucidating experiments upon the nun Ephrosinia herself, and after several what are there called 'seances' they noticed that this nun invariably fell into such a peculiar state of hers only when her gaze rested rather a long time on one of the brilliant colored stones, on what is called a 'Persian turquoise,' which was among the adornments of the frame of this portrait.

But later when with this same Persian turquoise they continued to make their elucidating experiments upon others, they then soon became categorically convinced, firstly, that in almost any one of the three-brained beings without distinction of sex who gazes for a long time at shining and brilliant objects of a certain kind, there begins to proceed a state similar to the one which proceeded with the first subject of their experiments. (32.575)

Location in Book: First appearance: Chapter 32, page 573. Recurring references: pages 574-575, 578.

Etymology / Notes: This appears to be a historical reference, possibly to Carlo Tommaso Maillard de Tournon Pedrini (1670-1746), an Italian Lazarist missionary who worked in China. In Beelzebub's account, Pedrini represents the true discoverer of modern hypnotism, contradicting the conventional attribution to English professor Brade (Braid) and French professor Charcot (32.573). Beelzebub emphasizes that contemporary terrestrial beings have completely corrupted what was once a sacred process used by Tikliamishian civilization beings to destroy unbecoming properties in themselves. Instead of the sacred application in temples, contemporary beings use hypnotism for "tickling certain consequences of the properties of the organ Kundabuffer" and as entertainment at social gatherings (32.578).

The term used by Hadji-Asvatz-Troov for what Europeans call a "tuning fork," specifically one that produces the vibrations of the Chinese absolute note "do." As he explains, he arranged bridges for the strings on his zimbal and began tuning them "according to my 'Perambarrsasidaan' or, as it is called in Europe, 'tuning fork,' producing the vibrations of the Chinese absolute note do" (41.883). This precise tuning instrument was essential for his experiments with string vibrations and the discovery that mathematical proportional relationships do not always coincide with harmonic consonance.

Quote from the 1950 text:

I must first tell you that before this I already very well knew that half the length of any string gives twice the number of vibrations of a whole string of equal volume and density, and in accordance with this principle I arranged on the zimbal what are called "bridges" for the strings and then began correspondingly to tune all the strings for a certain ancient sacred melody in "one-eighth-toned" sounds, of course according to my "Perambarrsasidaan" or, as it is called in Europe, "tuning fork," producing the vibrations of the Chinese absolute note do. (41.883)

Location in Book: Single appearance: Chapter 41, page 883.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a technical musical instrument with specific acoustic properties. The Perambarrsasidaan represents the precise standard needed for sacred musical work, calibrated to the Chinese absolute note "do" - the same standard that was discovered by the learned member of the society Akhaldan on Atlantis and later incorporated into the Chinese science of Shat-Chai-Mernis. This tuning fork was crucial to Hadji-Asvatz-Troov's groundbreaking discovery that mathematical string length ratios do not always correspond to harmonic consonance, leading to his extensive investigations into the laws of vibration that complemented the work of the great Chinese scientist twin brothers.

The Most Great Arch-cherub who serves as All-Quarters-Maintainer and who plays a central role in Beelzebub's return from exile. Beelzebub recalls "the all-gracious promise given me by our All-Quarters-Maintainer, the Most Great Arch-cherub, Peshtvogner" (18.175), which related to bringing back scientific apparatuses from his exile. Upon Beelzebub's return, he had to present himself to Peshtvogner and undergo the sacred process called "Essence-Sacred-Aliamizoornakalu" as a condition of his pardon. Later, Peshtvogner issues the decree for the restoration of Beelzebub's horns during the Most Great Universal Solemnity.

Quotes from the 1950 text:

And this all-gracious promise was given me, as soon as I returned from exile and had to present myself first of all to His All-Quarters-Maintainer, the Archcherub Peshtvogner, and prostrated myself to produce before him what is called the 'Essence-Sacred-Aliamizoornakalu.' (18.175)

By the decree of his All-Quarters-Maintainer, the Arch-cherub Peshtvogner, and bearing his own sacred rod, we appear before you, your Right Reverence, in order to restore to you, in accord with the pardon granted you from Above and for certain of your merits, what you lost during your exile - your horns. (47.1175)

Location in Book: First appearance: Chapter 18, page 175. Recurring references: Chapter 47, page 1175.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. As All-Quarters-Maintainer, Peshtvogner represents the highest administrative authority in the cosmic hierarchy that Beelzebub must answer to upon his return from exile. The title suggests governance over all quadrants or directions of cosmic space. His role encompasses both judicial and merciful functions - requiring Beelzebub to undergo the sacred process of Aliamizoornakalu (which Mullah Nassr Eddin characterizes as "giving-one's-word-of-honor-not-to-poke-one's-nose-into-the-affairs-of-the-authorities" (18.176)), while also promising to retrieve Beelzebub's scientific instruments and authorizing the restoration of his horns as a sign of cosmic rehabilitation.

A term meaning "forever" or indicating that something is eternally impressed in one's essence. Beelzebub uses this word when describing how the cosmic transformations he witnessed were permanently imprinted in his being: "Although, my boy, I then looked very attentively at everything proceeding, and everything I saw was impressed in my essence 'Pestolnootiarly,' that is, forever" (18.173). The term indicates the deepest level of impression or understanding, where knowledge becomes an imperishable part of one's essential being rather than merely intellectual comprehension.

Quote from the 1950 text:

Although, my boy, I then looked very attentively at everything proceeding, and everything I saw was impressed in my essence 'Pestolnootiarly,' that is, forever, yet nevertheless, not even with my best wish could I now describe to you in words a hundredth part of what then proceeded in that small fragment of a definite intra-planetary formation. (18.173)

Location in Book: Single appearance: Chapter 18, page 173.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests permanence and eternity, possibly incorporating elements meaning "lasting" or "enduring." Beelzebub uses this term in the context of witnessing the artificial acceleration of cosmic transformations in red copper through Gornahoor Harharkh's apparatus, emphasizing that while these profound cosmic processes were permanently impressed in his essence, they remain beyond adequate verbal description. The concept represents a level of knowing that transcends ordinary intellectual comprehension and becomes part of one's fundamental being-structure.

The entries emphasize the cosmic administrative hierarchy represented by Peshtvogner and the profound epistemological concept embodied in Pestolnootiarly, both integral to understanding Beelzebub's cosmic journey and the nature of essential knowledge in Gurdjieff's cosmology.

A type of Russian carriage that formed the centerpiece of a large cavalcade observed by Beelzebub and Mullah Nassr Eddin. As described, "In the center of this large 'cavalcade' there rolled by what is called a 'Russian phaeton,' harnessed with four horses driven by an unusually fat and 'imposing-looking' coachman" (34.597). The vehicle carried two passengers: a Persian official and a Russian general, and its coachman's imposing appearance was artificially enhanced with padding beneath his clothes in typical Russian fashion.

Quote from the 1950 text:

In the center of this large 'cavalcade' there rolled by what is called a 'Russian phaeton,' harnessed with four horses driven by an unusually fat and 'imposing-looking' coachman. This imposing exterior, also quite Russian in manner, was due to the pads put in corresponding parts under his clothes. In this phaeton sat two beings, one of the type of that country Persia, and the other, a typical what is called 'Russian general.' (34.597-598)

Location in Book: Single appearance: Chapter 34, pages 597-598.

Etymology / Notes: The term derives from the Greek mythological character Phaëthon, who attempted to drive the sun chariot, and came to denote a type of light, open carriage. In this context, the "Russian phaeton" represents the ceremonial transportation of high officials, complete with cossack escort and theatrical display. Mullah Nassr Eddin's allegorical commentary that follows compares the Persian official to a "crow" and the Russian cossacks to "well-bred turkeys," suggesting the artificiality and pretentiousness of such official processions (34.598). The detailed description of the coachman's artificially enhanced appearance through padding reflects Gurdjieff's critique of the superficial nature of official pomp and ceremony in Russian society.

One of seven definite center-of-gravity active elements that become crystallized in the presences of Tetartocosmoses. As a being-substance, Piandjoëry represents "still higher definite being-active-elements" (39.790) that are formed when being-Tetartoëry continues to evolve through the process Harnelmiatznel, mixing with previously formed higher substances already present in the beings. These substances have as "the central place of their concentration in beings the, what is called, 'Sianoorinam' or, as your favorites call this part of their planetary body, the 'cerebellum,' which in beings is also located in the head" (39.790). According to the fifth deflection of the Sacred Heptaparaparshinokh, these being-substances "have the free possibility of giving, in the manifestations of the common presences of three-brained beings, results not similar but 'opposite to each other'" (39.791).

Quotes from the 1950 text:

In Tetartocosmoses the following names were given to these independent arisings:

1. Protoëry
2. Defteroëry
3. Tritoëry
4. Tetartoëry
5. Piandjoëry
6. Exioëry
7. Resulzarion. (39.761)

Further, a part of this being-Tetartoëry from both hemispheres of their head-brain goes unchanged to serve the planetary body of the given being, but the other part having in itself all the possibilities for independent evolution, continues to evolve without any help coming from outside, and mixing again by means of the process Harnelmiatznel with previously formed higher substances already present in the beings, it is gradually transmuted into still higher definite being-active-elements called 'Piandjoëry.'

And these substances have as the central place of their concentration in beings the, what is called, 'Sianoorinam' or, as your favorites call this part of their planetary body, the 'cerebellum,' which in beings is also located in the head. (39.790)

Location in Book: First appearance: Chapter 39, page 761. Primary explanation: Chapter 39, pages 790-791.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. As the fifth of seven being-substances in the cosmic hierarchy, Piandjoëry represents a critical stage in the transformation of food substances where beings must exercise conscious vigilance. The location in the cerebellum (Sianoorinam) is significant as this brain center governs balance and coordination, metaphorically reflecting the delicate equilibrium required when working with substances that can produce "opposite" results. From the cerebellum, part of these substances serves the planetary body while another part passes through the pathway called Trnlva to concentrate in the sexual organs as being-Exioëry, "which is for the beings themselves their most sacred possession" (39.791). This transformation illustrates Gurdjieff's teaching that higher spiritual development is intimately connected with the proper use of sexual energy.

A river on the continent Asia, in a country known as "The-Source-of-the-River-Pianje," which is home to one of only four remaining Initiates-of-Art who still preserve the keys to understanding ancient art through immediate-line-of-inheritance. As Beelzebub explains, these four contemporary initiated beings come from diverse locations: "one comes from amongst those who are called 'redskins' who dwell on the continent America; another, from among the beings dwelling on what are called the Philippine Islands; the third, from the beings of the continent Asia, from the country called 'The-Source-of-the-River-Pianje'; and the fourth and last, from amongst those who are called 'Eskimos'" (30.518-519).

Quote from the 1950 text:

So then, I made it clear that there in most recent times only four of such beings, Initiates-of-Art, still remained by means of whose what is called 'immediate-line-of-inheritance' the keys to the understanding of the ancient art still continue to be transmitted, and this transmission by inheritance now proceeds there under very complex and arcane conditions.

Of these four contemporary initiated beings, one comes from amongst those who are called 'redskins' who dwell on the continent America; another, from among the beings dwelling on what are called the Philippine Islands; the third, from the beings of the continent Asia, from the country called 'The-Source-of-the-River-Pianje'; and the fourth and last, from amongst those who are called 'Eskimos.' (30.518-519)

Location in Book: Single appearance: Chapter 30, page 519.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests an Asian river, and its significance lies not in the geographical feature itself but in the cultural preservation that occurs at its source. The country name "The-Source-of-the-River-Pianje" emphasizes the importance of origins and sources in maintaining authentic traditions. This region represents one of the last repositories of genuine artistic knowledge transmitted through Initiates-of-Art, a practice established during Babylonian times as a means of preserving and transmitting sacred knowledge to future generations through conscious productions and ceremonies (30.519). The fact that these four Initiates are dispersed across such diverse geographical locations (from redskins in America to Eskimos to Philippine Islands to this Asian river source) illustrates both the widespread diaspora of ancient wisdom traditions and their current precarious state of near-extinction.

A small ivory slab that formed part of the first section (Loosochepana) of the famous experimental apparatus Alla-attapan used by ancient learned beings to study cosmic laws. The concentrated white ray, after being broken into seven different colored rays by a special crystal, "fell upon a small slab made of ivory and called 'Pirinjiel'" (40.834). This slab was specially constructed and regulated so that the colored rays falling on it were reconcentrated in a different manner, then passed through a second crystal to fall upon the larger ivory slab called Polorishboorda.

Quote from the 1950 text:

This concentrated-white-ray thereupon passing through a crystal of a special form was broken up into seven different 'colored rays' which, as is said, fell upon a small slab made of ivory and called 'Pirinjiel.'

This slab Pirinjiel was so constructed and regulated that the colored rays falling on it were again concentrated, but this time otherwise, and, proceeding through the second crystal, also of a special form, fell on another but larger slab, also made of ivory and called 'Polorishboorda.' (40.834)

Location in Book: Single appearance: Chapter 40, page 834.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a sophisticated technical component, consistent with its role in the precise manipulation of light frequencies in the Alla-attapan apparatus. As an intermediate component between the initial prism that breaks white light into seven colors and the larger Polorishboorda slab, Pirinjiel represents the intermediate processing stage necessary for advanced scientific investigation. The apparatus demonstrated that contemporary beings' understanding of light through simple prisms produces only "negative colored rays" rather than the "positive colored rays" obtained by the ancient scientists, illustrating the degradation of scientific knowledge over time (40.835).

A two-brained being whose powdered horn was believed by inhabitants of the continent Atlantis to be "very effective against what they call 'diseases' of every kind" (20.208). One of the ordinary three-centered beings of Atlantis "invented" this medical use, and the idea spread widely, crystallizing an illusory directing factor in beings' reason that became the basis for frequent changes in their convictions. Contemporary beings no longer recognize them as distinct, since "contemporary beings take them merely for one of the species of being they collectively call 'deer,' they have no special name for them" (20.208-209).

Quote from the 1950 text:

A long, long time before that period to which my present tale relates, namely, long before that second great catastrophe to that ill-fated planet, while the continent Atlantis was still existing and at the height of its splendor, one of the ordinary three-centered beings of that continent 'invented' - as my latest detailed investigations and researches cleared up - that the powdered horn of a being of that particular exterior form then called a 'Pirmaral' was very effective against what they call 'diseases' of every kind. (20.208)

Location in Book: First appearance: Chapter 20, pages 208-210. Recurring references: Chapter 21, page 230.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The overhunting of Pirmarals for their horns led to their near-extinction on Atlantis, forcing hunters to travel to distant continents like Iranan (later Ashhark, now Asia) to find them. This hunting activity had significant historical consequences, as the Atlantean hunter families who pursued Pirmarals to the shores of the Sea of Beneficence eventually settled there and founded the second group of Asiatic beings (20.209-210). The Pirmaral represents an early example of how unfounded medical beliefs can drive species to extinction and influence migration patterns, illustrating the destructive power of crystallized illusions in human reasoning.

A small place near Babylon where the Very Saintly Ashiata Shiemash had his conception in the planetary body of a boy from a poor family of Sumerian descent. As Beelzebub explains, "Ashiata Shiemash had his conception in the planetary body of a boy of a poor family descended from what is called the 'Sumerian Race,' in a small place then called 'Pispascana' situated not far from Babylon" (25.347-348). The location represents the humble earthly origins of this Sacred Individual who would become one of the most important Messengers sent from Above to help the three-brained beings of Earth.

Quote from the 1950 text:

Ashiata Shiemash had his conception in the planetary body of a boy of a poor family descended from what is called the 'Sumerian Race,' in a small place then called 'Pispascana' situated not far from Babylon. He grew up and became a responsible being partly in this small place and partly in Babylon itself, which was at that time, although not yet magnificent, already a famous city. (25.347-348)

Location in Book: Single appearance: Chapter 25, page 348.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name evokes an ancient Near Eastern setting, consistent with its location near Babylon and its association with the Sumerian Race. The humble circumstances of Ashiata Shiemash's birth in this small place contrast with his eventual cosmic significance, illustrating the principle that Sacred Individuals often arise from modest earthly circumstances rather than positions of worldly power or prominence. His upbringing was divided between this small place and the more cosmopolitan environment of Babylon, providing exposure to both humble origins and urban culture.

The Martian term for a physician or healer, equivalent to the Zirlikners of Beelzebub's home planet Karatas or the physicians of Earth. As Beelzebub explains, "a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians'" (45.1147). These beings hold positions of significant responsibility and merit, as "on almost all the planets of our Great Universe... a being becomes the head of beings by merit, just from among these former Plef-Perf-Noofs, or physicians" (45.1147). Toof-Nef-Tef, the king of Mars, was formerly a Plef-Perf-Noof.

Quote from the 1950 text:

I knew this Toof-Nef-Tef or king in his youth when he was only a 'Plef-Perf-Noof,' and a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians.'

Apropos, I must also tell you that on almost all the planets of our Great Universe and likewise on the other planets of this solar system also, a being becomes the head of beings by merit, just from among these former Plef-Perf-Noofs, or physicians. (45.1147)

Location in Book: Single appearance: Chapter 45, pages 1147-1148.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a compound formation, possibly incorporating elements suggesting healing or care. The context establishes that Plef-Perf-Noofs represent an idealized version of the medical profession, contrasting with the degenerated state of contemporary Earth physicians who have lost their original purpose of genuine being-service. The advancement from Plef-Perf-Noof to planetary leadership reflects the high esteem in which healing professions are held throughout the universe, where merit and service determine governance rather than political maneuvering.

One of two communities that engaged in reciprocal destruction (warfare) near the site where a copy of Saint Makary Kronbernkzion's production lay buried under ruins and Kashiman for thirty centuries. The community Plitazoorali, along with Filnooanzi, participated in "their process of reciprocal destruction... between the communities of that time named 'Filnooanzi' and 'Plitazoorali'" (44.1133-4). During this conflict, beings from the opposing community Filnooanzi discovered the buried copy while digging for water.

Quote from the 1950 text:

After this terrifying event, this production of the pending Saint Makary Kronbernkzion lay for a long time beneath the ruins and was gradually covered with 'Kashiman,' and only after about thirty centuries, when the three-brained beings who have taken your fancy again multiplied and their process of reciprocal destruction proceeded near this place between the communities of that time named 'Filnooanzi' and 'Plitazoorali,' the beings belonging to the community Filnooanzi, when digging holes to obtain drinking water for themselves and their camels, came across this copy and dug it out. (44.1133-4)

Location in Book: Single appearance: Chapter 44, pages 1133-1134.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context places this community in conflict with Filnooanzi in what appears to be the African continent (formerly Grabontzi), approximately thirty centuries after the second Transapalnian perturbation. After their warfare concluded, both communities made a "friendly peace" and divided the discovered artifacts according to the usual terrestrial customs of "conquest," "pillage," "commandeering," and "indemnities" (44.1134), with each community taking half of Saint Makary Kronbernkzion's production.

The second-highest gradation of being-Reason in the sacred scale, achieved by Beelzebub during the Most Great Universal Solemnity aboard the ship Karnak. As explained, "by the fifth fork on his horns it was indicated that He had attained the Reason of the sacred Podkoolad, i.e., the last gradation before the Reason of the sacred Anklad" (47.1177). The Reason of the sacred Anklad is described as "the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself" (47.1177), making Podkoolad extraordinarily rare in the Universe.

Quotes from the 1950 text:

All fell prostrate before Beelzebub because by the fifth fork on his horns it was indicated that He had attained the Reason of the sacred Podkoolad, i.e., the last gradation before the Reason of the sacred Anklad.

The Reason of the sacred Anklad is the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself. (47.1177)

But the Reason of the sacred Podkoolad, to which Beelzebub had already perfected himself, is also very rare in the Universe, hence even the venerable archangel prostrated himself before Beelzebub because his own degree of Reason was as yet only that of the sacred Degindad, i.e., wanting three degrees to the Reason of the sacred Anklad. (47.1177)

Location in Book: First appearance: Chapter 43, page 1118. Recurring term: appears prominently in Chapter 47, pages 1177-1183.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The attainment of Podkoolad represents the culmination of "conscious labors and intentional sufferings" (47.1178) and signifies such an extraordinary level of being-perfection that "one of the sons of our common father, who although he first transgressed on account of his youth, yet afterwards was able... to become worthy with his essence to be one of the very rare Sacred Individuals of the whole of our Great Universe" (47.1178). After achieving this sacred gradation, both Ahoon and Hassein address Beelzebub as "Sacred Podkoolad of our Great Megalocosmos" (47.1179-1180), indicating the reverence accorded to beings of this level.

A form of transmission of ideas and thoughts that was "allegorical" in nature, characteristic of the being-mentation of three-brained beings in earlier times when their thinking was still closer to normal mentation proper to three-centered beings. As Beelzebub explains, "the transmission of ideas and thoughts was in consequence still what is called 'Podobnisirnian,' or, as it is still otherwise said 'allegorical'" (38.738). This method involved referring to similar acts that had formerly occurred among them to explain new acts or concepts, creating a rich symbolic language of understanding.

Quote from the 1950 text:

They do not consider that at that period 'being-mentation' among the beings of this planet was still nearer to that normal mentation, which in general is proper to be present among three-brained beings, and that at that time the transmission of ideas and thoughts was in consequence still what is called 'Podobnisirnian,' or, as it is still otherwise said 'allegorical.'

In other words, in order to explain to themselves, or to any others, some act or other, the three-brained beings of the planet Earth then referred to the understanding of similar acts which had already formerly occurred among them. (38.738)

Location in Book: Single appearance: Chapter 38, page 738.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, possibly incorporating elements suggesting "similar" or "like" (perhaps from Slavic "podobny" meaning similar/alike) combined with a suffix indicating a quality or manner of being. This contrasts with contemporary human mentation which has become automatized and proceeds according to the principle "Chainonizironness" (38.738-739), having lost the participation of feeling centers. The context shows this as the mode of communication used during the time of Jesus Christ, explaining why contemporary beings misunderstand the Holy Writ by interpreting it literally rather than allegorically.

A term describing both the specific type of vibrations and the characteristic behavior of certain abstaining monks affected by these vibrations. These "Poisonioonoskirian-vibrations" arise from the involutionary process of being-Exioëry (sperm) in monks who practice sexual abstinence but fail to perform the necessary being-Partkdolg-duties. When the vibrations penetrate the monk's being, "the action of the 'Poisonioonoskirian-vibrations' which penetrate through them is chiefly evident in their general psyche which becomes sharply dual" (39.809-810), creating a split between outward religious piety and hidden cynicism.

Quote from the 1950 text:

And in the second case, on the contrary, these abstaining monks become, as it is also usually said there, 'meager-thin'; and the action of the 'Poisonioonoskirian-vibrations' which penetrate through them is chiefly evident in their general psyche which becomes sharply dual and the manifestations of which are divided into two diametrically opposite kinds - the outer, visible and for show, sensed by everyone around them, and the inner and hidden, which the ordinary beings there, especially the contemporary, are entirely incapable of ascertaining or perceiving - namely, in their outer visible manifestations, these 'Poisonioonoskirian-monks' appear to be what your favorites would express as 'bigots' of a high degree; and in their hidden inner manifestations, not shown to others, what your favorites would call 'expert cynics,' also of a high degree. (39.809-810)

Location in Book: Single appearance: Chapter 39, pages 809-810.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a compound formation, possibly incorporating elements related to "poison" or harmful effects, reflecting the destructive psychic influence these vibrations have on the monks' inner development. The Catholic monks' theory mentioned attributes the formation of these vibrations instead of fat deposits to excessive masturbation in youth (39.810), and Beelzebub notes that these consequences facilitate the fixation of Kundabuffer properties in the monks' presences (39.810).

A cosmic process involving "repeated 'reciprocal exchange of substances between various great cosmic concentrations'" that occurs in the ocean sphere of general Nature (48.1230). This process enables drops of water (symbolically representing human lives) that enter the evolutionary stream to "evolve, as it is, to the next higher concentration." Contemporary people know only a partial manifestation of this process, which they call "cyclone." The Pokhdalissdjancha represents the evolutionary possibility available to those who have developed their own "I" and thereby entered the stream of life that flows toward the ocean rather than disappearing into the Earth's "nether regions." Through this cosmic process, individual drops of consciousness have the possibility of participating in larger cosmic transformations and exchanges rather than being limited to serving only planetary involutionary processes.

Quote from the 1950 text:

And it is determined, as has already been said, by the fact that one of these two streams ultimately empties itself into the ocean, that is, into that sphere of general Nature which often has what is called repeated "reciprocal exchange of substances between various great cosmic concentrations" through the process of what is called "Pokhdalissdjancha," a part of which process, by the way, contemporary people name "cyclone": in consequence of which this drop of water has the possibility to evolve, as it is, to the next higher concentration. (48.1230)

Location in Book: Single appearance: Chapter 48, page 1230.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pokhdalissdjancha represents the ultimate cosmic possibility for conscious development - participation in universal processes of substance transformation that extend beyond planetary limitations. The reference to cyclones indicates that even contemporary science observes fragments of this process, though without understanding its full cosmic significance. This process illustrates the fundamental choice available to human beings: either conscious evolution toward cosmic participation or unconscious involution serving only mechanical planetary purposes.

A component of the experimental apparatus "Alla-attapan" constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel for investigating the fundamental cosmic law of Heptaparaparshinokh. The Polorishboorda was "another but larger slab, also made of ivory" that received the positive colored rays after they passed through the Pirinjiel slab and the second special crystal (40.834). It served as part of the Loosochepana section of the apparatus, with "a small apparatus of a special construction" positioned opposite it "through which, on its being shifted in a certain way, any chosen colored ray there could be directed further from this Polorishboorda onto the third part of the Alla-attapan called 'Riank-Pokhortarz'" (40.834). This component was essential for the precise directional control of positive colored rays in the brothers' groundbreaking experiments demonstrating the correspondence between light, sound, and the active elements of opium.

Quote from the 1950 text:

This slab Pirinjiel was so constructed and regulated that the colored rays falling on it were again concentrated, but this time otherwise, and, proceeding through the second crystal, also of a special form, fell on another but larger slab, also made of ivory and called 'Polorishboorda.'

Opposite this Polorishboorda was a small apparatus of a special construction through which, on its being shifted in a certain way, any chosen colored ray there could be directed further from this Polorishboorda onto the third part of the Alla-attapan called 'Riank-Pokhortarz.' (40.834)

Location in Book: Single appearance: Chapter 40, pages 834-835.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Polorishboorda represents the sophisticated level of scientific instrumentation achieved by the great Chinese brothers in their investigation of cosmic laws. As a component that enabled the precise direction of positive colored rays (in contrast to the negative colored rays obtained by contemporary scientists through their primitive prisms), it demonstrates the difference between genuine objective science and the "scientific titillation" of modern researchers. The apparatus was later studied by Gornahoor Harharkh and became famous among genuine scientists throughout the Megalocosmos.

A classification describing both the original type of three-brained beings and the highest class of surplanetary formations. In the context of beings, "Polormedekhtic" (also called "Monoenithits") refers to the first complete beings who were "transformed directly from the Tetartocosmoses" (39.770-771), unlike current beings on Karatas and Earth who are "Keschapmartnian" (nearly half-beings) due to their satellite arrangements. In the context of planetary formations, "Polormedekhtian-arisings" represent the third and highest class of formations that transform cosmic substances, processing "all those active elements which primarily arise from the transformations of the substances of various cosmic concentrations belonging to other 'Solar-systems' of our common Megalocosmos" (40.825). The poppy plant (Papaveroon) belongs to this class, transforming substances from throughout the universe through the process of "ubiquitous-diffusion-by-the-radiations-of-all-kinds-of-cosmic-concentrations." (40.825)

Quotes from the 1950 text:

...we, beings arisen on the planet Karatas, and also the beings arisen on your planet called Earth, are already no longer such 'Polormedekhtic' beings as were the first beings who were transformed directly from the Tetartocosmoses, that is to say, beings called Polormedekhtic or, as it is still now said, 'Monoenithits' but are beings called 'Keschapmartnian,' i.e., nearly half-beings. (39.770-771)

And through the arisings of the third class, namely, the Polormedekhtian, there are transformed besides the first two classes also all those active elements which primarily arise from the transformations of the substances of various cosmic concentrations belonging to other 'Solar-systems' of our common Megalocosmos. (40.825)

Location in Book: First appearance: Chapter 9, page 86 (vegetations). Main discussion: Chapter 39, pages 770-771 (beings). Chapter 40, pages 824-825 (formations classification).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept demonstrates the universal principle of hierarchical classification in cosmic processes - from the simplest planetary transformations (Oonastralnian) through solar system influences (Okhtatralnian) to universal cosmic transformations (Polormedekhtian). The degradation from original Polormedekhtic beings to current Keschapmartnian beings illustrates how planetary accidents can affect the fundamental nature of three-brained beings, requiring two sexes instead of one to complete the sacred Heptaparaparshinokh process.

The chief "Zirlikner" (administrator) of planet Karatas who was exiled with Beelzebub and later became an assistant to the Great Observer of all cosmic concentrations in the Megalocosmos, serving under His Self-Keepness the Archseraph Ksheltarna. During their exile on Mars, Pooloodjistius served as "inspector and manager" of Beelzebub's observatory, being "a very great authority on locating all large and small concentrations as well as an authority on the laws of their reciprocal maintenance" (44.1121). When Beelzebub's sons reached appropriate age, Pooloodjistius also undertook the role of "Oskianotsner" (educator), providing them with comprehensive cosmic education that enabled them to obtain responsible positions upon their return to the Center. Through his guidance, Beelzebub's sons crystallized "data required for every kind of responsible three-brained being" and "numerous data for the thorough cognizance and the sensing of true information about cosmic concentrations and their functions" (44.1122).

Quote from the 1950 text:

In order that this should become comprehensible to you, I must tell you that among those exiled with me, at the very beginning of our exile there, was the chief 'Zirlikner' of our planet Karatas, the then still young but already very learned Pooloodjistius, who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna. (44.1121)

Location in Book: Single appearance: Chapter 44, pages 1121-1122.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pooloodjistius exemplifies the principle that even exile can serve higher purposes when undertaken with the right attitude. His expertise in cosmic observation and his dedication to educating Beelzebub's sons demonstrate how true knowledge and responsible service can transform difficult circumstances into opportunities for greater cosmic usefulness. His progression from chief administrator of Karatas to assistant to a Great Observer shows how conscious participation in universal processes can lead to ever-greater responsibilities in cosmic administration.

One of two genuine terrestrial initiates who founded the brotherhood "Tchaftantouri" (meaning "To-be-or-not-to-be-at-all") five years before the arrival of Ashiata Shiemash in Djoolfapal. Along with his companion Sensimiriniko, Poundolero had achieved the status of a genuine initiate "according to the principles existing, as it was then said there, before the Ashiatian epoch" (27.366). Both initiates had "already by then 'coated' in their common presences their higher being-parts to the gradation called 'completion' and hence they had time during their further existence to perfect these higher parts of theirs to the required gradation of Sacred Objective Reason, and now their perfected higher being-parts have even 'become worthy' to have and already now have the place of their further existence on the holy planet Purgatory" (27.366-367). They founded their brotherhood after recognizing that "something-very-undesirable" had been acquired in their general organization and could be removed through their own inner work.

Quote from the 1950 text:

This said brotherhood was founded five of their years before the arrival there of the Very Saintly Ashiata Shiemash on the initiative of two genuine terrestrial initiates, who had become initiates according to the principles existing, as it was then said there, before the Ashiatian epoch.

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.' (27.366)

Location in Book: Single appearance: Chapter 27, pages 366-367.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Poundolero represents the type of accomplished being who prepared the way for Ashiata Shiemash's mission, having achieved genuine initiation through pre-Ashiatian methods and successfully completed the coating and perfecting of higher being-parts. The brotherhood he co-founded with Sensimiriniko provided the organizational foundation that Ashiata Shiemash would later transform into the brotherhood "Heechtvori," demonstrating how genuine inner work by sincere seekers can prepare conditions for divine intervention and teaching.

The "Holy Prana" or "Most-Sacred-Prana," as taught by Saint Buddha, representing the "Great All-embracing of all that is embraced" - the fundamental cosmic substance that can be consciously absorbed and coated in the presences of three-brained beings through being-Partkdolg-duty. According to Saint Buddha's authentic teaching, "You, three-centered beings of the planet Earth, having the possibility of acquiring in yourselves both chief fundamental, universal, sacred laws, have the full possibility also of coating yourselves with this most sacred part of the Great All-embracing of everything existing and of perfecting it by the required Divine Reason. And this Great All-embracing of all that is embraced, is called 'Holy Prana'" (21.245). However, this teaching was later distorted by subsequent generations who imagined that "Mister Prana" was already present in beings from birth, eliminating the necessity for conscious work. Buddha warned that "If this most sacred Prana is crystallized in you, consciously or unconsciously on the part of your 'I,' you must without fail bring the perfecting of the individual Reason of the totality of its most holy atoms to the required gradations; otherwise this most holy coating will, changing various exterior coatings, suffer and languish eternally" (21.246).

Quotes from the 1950 text:

You, three-centered beings of the planet Earth, having the possibility of acquiring in yourselves both chief fundamental, universal, sacred laws, have the full possibility also of coating yourselves with this most sacred part of the Great All-embracing of everything existing and of perfecting it by the required Divine Reason.

And this Great All-embracing of all that is embraced, is called "Holy Prana." (21.245)

If this most sacred Prana is crystallized in you, consciously or unconsciously on the part of your "I," you must without fail bring the perfecting of the individual Reason of the totality of its most holy atoms to the required gradations; otherwise this most holy coating will, changing various exterior coatings, suffer and languish eternally. (21.246)

Location in Book: First appearance: Chapter 21, page 245. Recurring references throughout Chapters 21 and 22 in discussions of Saint Buddha's teaching and its subsequent distortions.

Etymology / Notes: From Sanskrit "prana" meaning "life force" or "vital energy," a term familiar in Hindu and Buddhist traditions. Gurdjieff uses this established term but gives it specific meaning within his cosmological framework as the conscious coating of higher being-substances. The distortion of Buddha's teaching about Prana exemplifies how authentic spiritual knowledge becomes corrupted when subsequent generations "wiseacre" with sacred truths, transforming conscious work into passive assumption. Beelzebub deliberately exploited this misunderstanding during his visit to Pearl-land, spreading the false notion that Prana was already present in all beings and forms to prevent animal sacrifice.

The satellite of the planet Karatas, which houses the last fundamental Stopinder of the sacred Heptaparaparshinokh known as the sacred "AshagiProtoëry." This arrangement is the reason why beings arising on Karatas (and similarly on Earth) are "Keschapmartnian" beings (nearly half-beings) rather than full "Polormedekhtic" beings. As Beelzebub explains, "we are such Keschapmartnian beings because the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'AshagiProtoëry,' is not in the centers of those planets upon which we arise - as it occurs in general in the majority of the planets of our great Megalocosmos - but is in the centers of their satellites, which for our planet Karatas is the little planet of our solar system which we call 'Prnokhpaioch,' and for the planet Earth, its former fragments now called the Moon and Anulios" (39.770-771).

Quote from the 1950 text:

And we are such Keschapmartnian beings because the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'AshagiProtoëry,' is not in the centers of those planets upon which we arise - as it occurs in general in the majority of the planets of our great Megalocosmos - but is in the centers of their satellites, which for our planet Karatas is the little planet of our solar system which we call 'Prnokhpaioch,' and for the planet Earth, its former fragments now called the Moon and Anulios. (39.771)

Location in Book: Single appearance: Chapter 39, pages 770-771.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The significance of Prnokhpaioch lies in its cosmic function as the repository of the final Stopinder of the sacred Heptaparaparshinokh, which determines the fundamental nature of the completing process for beings arising on Karatas. This satellite arrangement explains why the sacred process proceeds through two beings of different sexes rather than through a single being, making Karatas inhabitants "nearly half-beings" in cosmic terms.

The cosmic designation for the Most Most Holy Sun Absolute, the Prime-Source of all existence and the eternal dwelling place of uni-being endlessness. When the cherubim and seraphim first named all the newly arisen cosmic actualizations, "they named the Most Most Holy Prime-Source Sun Absolute itself - 'Protocosmos'" (39.760). The Protocosmos serves as the highest cosmic concentration in the universal hierarchy, with all other cosmoses (Defterocosmos, Tritocosmos, Microcosmos, and Tetartocosmoses) arising from and serving its maintenance through the Trogoautoegocratic system. Within individual three-brained beings, the head-brain functions correspond exactly to "all those functions and purposes which our Most Most Holy Protocosmos has, and fulfills, for the whole of the Megalocosmos" (39.777), establishing the microcosmic-macrocosmic correspondence central to Gurdjieff's cosmology.

Quotes from the 1950 text:

Here it is necessary to tell you that when this most wise Divine actualization was finished, our triumphant cherubim and seraphim then gave, for the first time, to all the newly arisen actualizations those names which exist even until today. Every 'relatively independent concentration' in general they then defined by the word 'cosmos,' and to distinguish the different orders of arising of these 'cosmoses,' they added to this definition 'cosmos' a separate corresponding name.

And, namely, they named the Most Most Holy Prime-Source Sun Absolute itself - 'Protocosmos.' (39.759-760)

I once told you that there is localized in the head of each one of them as well as in us a concentration of corresponding cosmic substances, all the functioning of which exactly corresponds to all those functions and purposes which our Most Most Holy Protocosmos has, and fulfills, for the whole of the Megalocosmos. (39.777)

Location in Book: First appearance: Chapter 39, page 760. Recurring throughout Chapter 39 in discussions of cosmic hierarchy and the correspondence between individual beings and the universal structure.

Etymology / Notes: From Greek "protos" (first) + "kosmos" (order/universe), literally meaning "first cosmos" or "primary universal order." The term establishes the Protocosmos as the original and highest cosmic formation from which all other scales of cosmos arise. The correspondence between the individual head-brain and the Protocosmos demonstrates Gurdjieff's principle that "man is a universe in miniature," with each being structured as an analogue to the entire cosmic hierarchy, serving the ultimate purpose of assisting in the administration of the enlarging universe.

The separate individual units within the head-brain concentration, also called "Okaniaki," which fulfill a cosmic function analogous to the higher-perfected-bodies of three-brained beings who have united with the Most Most Holy Sun Absolute. As explained by Beelzebub, "The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos" (39.777-778). This establishes the microcosmic correspondence between the individual cellular units of the brain and the perfected cosmic beings who serve the administration of the universe.

Quote from the 1950 text:

This localization, which is concentrated in their head, they call the 'head-brain.' The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos. (39.777-778)

Location in Book: First appearance: Chapter 39, page 760. Recurs: Chapter 39, pages 771-781, 797, 799; Chapter 40, page 866.

Etymology / Notes: The term derives from the Greek "protos" (first) + "plastos" (formed), literally meaning "first-formed" or "original formation." Gurdjieff uses the scientific term familiar to terrestrial learned beings to describe brain cells, but elevates their significance by revealing their cosmic function as microcosmic representatives of perfected beings in the universal hierarchy. This establishes the principle that individual beings are structured as analogues to the Great Megalocosmos itself, with each brain cell serving a function parallel to the higher cosmic individuals who assist in universal administration.

The first stage of transformed cosmic substances in the digestive process of three-brained beings, corresponding to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh. Food substances entering beings are "transmuted this time in the stomach of the beings into definite active elements named 'being-Protoëry,' which correspond in their vibrations to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh" (39.786-787). Additionally, air entering through the breathing process is transformed in the lungs into a specialized form called "Astralnomonian-Protoëry" (39.786), which serves as external assistance for the evolution of the first being-food substances. This represents one of the seven temporarily independent crystallizations that arise in Tetartocosmoses through evolutionary and involutionary processes.

Quotes from the 1950 text:

When these evolving active elements, in their returning ascent from the last Stopinder of the fundamental common-cosmic Sacred Heptaparaparshinokh, enter into the common presences of being-apparatuses as their first being-food, they begin already from the mouth itself - with the help of the processes of the second-grade law Harnel-miatznel, that is, owing to mixture and fusion according to the 'affinity of vibrations,' with the active elements which have already evolved in the presences of the beings and have acquired vibrations corresponding to the subsequent Stopinders of the being-Heptaparaparshinokh - to be gradually changed, and are transmuted this time in the stomach of the beings into definite active elements named 'being-Protoëry,' which correspond in their vibrations to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh. (39.786-787)

The active elements which compose this second being-food or air, and which enter into the presences of beings also for evolution through this second being-food, beginning from the nose of beings, gradually evolve with the co-operation of various processes of Harnel-miatznel of local character, and are also transmuted this time in the what are called 'lungs' of beings into Protoëry, but into Protoëry called 'Astralnomonian-Protoëry.' (39.788)

Location in Book: First appearance: Chapter 39, page 761 (in the list of seven independent arisings). Main exposition: Chapter 39, pages 786-788. Referenced throughout Chapter 39 in discussions of being-food transformation.

Etymology / Notes: From Greek "protos" (first) + "ehary" (likely related to "aer," meaning air or subtle substance), indicating the first stage of refined cosmic substances in beings. The term represents a crucial stage in the cosmic transformation process where ordinary food becomes refined enough to serve higher purposes in the being's development. The existence of both ordinary being-Protoëry (from food) and Astralnomonian-Protoëry (from air) demonstrates the dual nature of cosmic substance transformation required for proper functioning of three-brained beings.

The cosmic designation for the terrestrial metal known as gold. As revealed by Gornahoor Harharkh during his demonstration of metallic transformation on Mars, "Gold is no other than the metal we call 'Prtzathalavr,' the specific weight of which, reckoning from the element of the sacred Theomertmalogos, is 1439; that is to say, its element is three and a fraction times less vivifying than the element of the metal red copper" (18.175). This places gold significantly lower in the cosmic hierarchy of vivifyingness compared to red copper, which has a specific density of 444 from the sacred Theomertmalogos (18.172).

Quote from the 1950 text:

This metal is called there - 'gold.'

Gold is no other than the metal we call 'Prtzathalavr,' the specific weight of which, reckoning from the element of the sacred Theomertmalogos, is 1439; that is to say, its element is three and a fraction times less vivifying than the element of the metal red copper. (18.175)

Location in Book: Single appearance: Chapter 18, page 175.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The revelation occurs during Gornahoor Harharkh's scientific demonstration of how metals can be transformed through manipulation of the active parts of Okidanokh, showing gold to be less cosmically significant than terrestrial beings assume, ranking lower in vivifyingness than red copper despite being more materially valued.

A prophetic figure capable of foresight and prediction, as referenced in both ancient historical contexts and among Beelzebub's tribe. The "Party-Pythoness" of Beelzebub's tribe possessed the special being-property that enabled her to warn tribal members of impending catastrophes, such as instructing them to "leave the continent of Atlantis and migrate to another small continent not very far away" (19.178) before the great planetary perturbation. Ancient terrestrial beings also maintained such figures, as noted in the comparison that contemporary writings are regarded "with the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness'" (12.102).

Quotes from the 1950 text:

It appears that a year before the said catastrophe, our, as she is called, 'Party-Pythoness' there, when prophesying, asked us all to leave the continent of Atlantis and migrate to another small continent not very far away, where we were to exist on that definite part of its surface she indicated. (19.178)

So, my boy, the Party-Pythoness there was able to warn those beings of our tribe who had been obliged to exist on that planet, and thereby to save them, as I have already told you, from the inevitable 'Apocalyptic-fate,' owing only to one special being-property which, by the way, can be acquired by beings only intentionally, by means of what is called being-Partkdolg-duty, about which I shall tell you later. (19.178-179)

Location in Book: First appearance: Chapter 12, page 102. Recurring throughout the text with specific references to the "Party-Pythoness" in Chapters 19 and 23.

Etymology / Notes: The term derives from the classical Pythia or Pythoness, the high priestess of the Oracle of Apollo at Delphi in ancient Greece, known for prophetic utterances. Gurdjieff employs this familiar term to establish the concept of prophetic ability while distinguishing his "Party-Pythoness" as possessing genuine foresight obtained through being-Partkdolg-duty, contrasted with the reverence given to contemporary writers whose work lacks comparable substance or wisdom.

The sacred cosmic process of death and separation of the being-bodies, particularly significant as it applies to the dissolution of the three-part composition of higher beings into their constituent elements. For ordinary beings, Rascooarno involves the separation of the planetary body, the Kesdjan body, and the higher being-body (soul), with each returning to its proper sphere according to cosmic law. The process begins with "the cessation of the functioning in his organism of every kind of sensed impulse" (28.407) and proceeds through stages where first the planetary body decomposes on the planet, then the Kesdjan body rises to its corresponding sphere and gradually decomposes there, while the higher being-body, "being formed of crystallizations received directly from the sacred Theomertmalogos, can never decompose and must exist until it perfects itself to the required gradation of Reason." (39.768) For Sacred Individuals sent by our common father endlessness, their Rascooarno represents the completion of their divine mission on Earth, after which their teachings become the foundation for religious doctrines, though these are typically corrupted by subsequent generation. (38.696)

Quotes from the 1950 text:

And so, my boy, after the sacred Rascooarno proceeds to these terrestrial three-brained beings - or, as they themselves express it, when they die - in the presences of whom are actualized the germs of Sacred Individuals, their contemporaries usually in order to remember and also in order to transmit to the beings of subsequent generations all that these Sacred Individuals had indicated and explained according to their attainments of responsible age, collect it all into one whole, and all this 'collected-into-one whole' usually just serves as the beginning of all kinds of religious teachings there. (38.696)

But the process of the sacred Rascooarno begins in him still during his planetary existence and proceeds in parts, that is, one by one there gradually cease to participate in his common presence, the functioning of one or other of his separate independent spiritualized 'localizations' - or, as your favorites would say there, in such a being, first of all, one of his brains with all its appertaining functions dies; later on, the second one dies, and only then does the final death of the being approach. (28.408)

Now it is necessary to explain to you in more detail in what successiveness this first sacred Rascooarno then occurred to these first Tetartocosmoses and how it occurs also now, to the as they are called 'three-brained beings.' At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body Kesdjan of a being arises - have their place of concentration. (39.765)

Location in Book: First appearance: Chapter 18, page 163. Extensively discussed throughout the text, particularly in Chapters 24, 39, and in contexts of Sacred Individuals and cosmic laws.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Rascooarno represents one of the fundamental cosmic processes affecting all three-brained beings and serves as the mechanism by which the cosmic exchange of substances is maintained. The concept is central to understanding Gurdjieff's cosmology of being-bodies and their post-mortem destinies. For Hasnamuss individuals, the process of Rascooarno follows different patterns depending on which body contains the maleficent crystallization, leading to various forms of retribution and continuation. The sacred nature of this process emphasizes its role in the cosmic economy rather than being merely biological death.

Two fundamentally different types of reasoning faculty distinguished by Beelzebub in his analysis of contemporary Earth beings versus normal three-brained beings throughout the Universe. Reason-of-understanding, which "in general it is proper for three-brained beings to have, is a 'something' which blends with their common presence, and therefore information of every kind perceived with this Reason becomes forever their inseparable part" (46.1166). In contrast, Reason-of-knowing represents the degenerated faculty of contemporary humans, where "every kind of new impression perceived through this Reason... is only a temporary part of the being" and must be continually "freshened" or "repeated" or it will "evaporate" from their presence (46.1166-1167). The key difference lies in permanence: understanding becomes part of one's essence permanently, while knowing remains superficial and temporary.

Quote from the 1950 text:

The conscious Reason-of-understanding, which in general it is proper for three-brained beings to have, is a 'something' which blends with their common presence, and therefore information of every kind perceived with this Reason becomes forever their inseparable part.

The information perceived with this Reason, or results obtained thanks to being-contemplation of the totality of formerly perceived information - however a being himself may change and whatever changes may proceed in the spheres around him - will be forever a part of his essence.

And as for that Reason which for most of your contemporary favorites has become habitual and which I called the Reason-of-knowing, every kind of new impression perceived through this Reason, and likewise every kind of intentionally or simply automatically obtained result from formerly perceived impressions is only a temporary part of the being, and might result in them exclusively only in certain surrounding circumstances, and on the definite condition that the information which constitutes all his foundation and entirety should without fail be from time to time so to say 'freshened' or 'repeated'; otherwise these formerly perceived impressions change of themselves, or even entirely, so to say, 'evaporate' out of the common presence of the three-brained being. (46.1166-1167)

Location in Book: Single systematic explanation: Chapter 46, pages 1166-1168, where both terms are defined comparatively as part of Beelzebub's analysis of knowledge versus understanding.

Etymology / Notes: This distinction represents one of Gurdjieff's key psychological insights about the difference between superficial learning and genuine understanding. The terms illustrate the degeneration of human cognitive faculties, where modern education produces only temporary accumulation of information rather than permanent transformation of being. Both types follow the Sacred Triamazikamno but with different fulfilling factors: Reason-of-knowing uses contradictory impressions and external stimuli, while Reason-of-understanding requires being-Autokolizikners (results of being-Partkdolg-duty) as the reconciling force. This explains why genuine understanding requires conscious work and cannot be achieved through passive absorption of information.

Remorse of Conscience is a sacred being-impulse that arises when data from a being's subconsciousness momentarily enters waking consciousness - particularly under the influence of "organic shame," sincere self-criticism, or shocks to the psyche. It enables part of the being to inwardly revolt against and judge another part, producing temporary crystallizations that participate in Divine conscience. Gurdjieff links it to the sacred cosmic process "Aieioiuoa," wherein elements from different sacred sources of the Triamazikamno conflict within the same being, causing a self-reaction. When genuine remorse arises, it can suppress the denying-principle of self-calming and open a path toward sincerity and transformation.

However, due to modern conditions, this impulse is habitually repressed. Beings have developed "isms" (e.g. alcoholism, monkism, etc.) to instantly squash even the "prick" of arising remorse. This squashing gradually leads to the atrophy of both self-criticism and the possibility of being sincere even with oneself. On Earth, during cosmic periods like "Chirnooanovo," remorse of conscience should intensify naturally, but due to the corrupted state of human psyche, this often results instead in mass illnesses and discharges of destructive energy.

Quotes from the 1950 text:

Every action of man is good in the objective sense, if it is done according to his conscience, and every action is bad, if from it he later experiences 'remorse'. (24.342)

In consequence, there is then automatically obtained, in these three-brained beings there, such a combination of functioning in their common presences as temporarily frees the data present in their subconsciousness for the manifestation of the Divine impulse conscience and for its participation in the functioning of their ordinary consciousness, with the result that this said Remorse-of-Conscience proceeds in them. (27.382)

No sooner do they begin to sense the beginning, or even only, so to say, the 'prick' of the arising of the functioning in them of such a being-impulse, than they immediately, as it is said 'squash' it.)

For this 'squashing' of the beginning of any Remorse-of-Conscience in themselves, they have even invented some very efficient special means, which now exist there under the names of 'alcoholism,' 'cocainism,' 'morphinism,' ... (27.382)

There gradually almost disappeared from their common presences such data also infallibly inherent in every three-brained being ... for manifesting sincerity even towards themselves. (31.538)

Location in Book: The phrase makes its first appearance at the top of page 5 in Tales, following a long aside about the author's initial reluctance to begin writing. Chapters 17, 24, 27, 30, 31, 42, and 48. Especially developed in Ashiata Shiemash's teachings (27.381-382) and in the decline of sincerity and self-remorse due to psychological fragmentation (31.537-538).

Etymology / Notes: This "sacred process" of remorse is also named "Aieioiuoa" in the book. (17.141) 'Remorse' is linked in Chapter 17 to a cosmic law of conflict between parts formed from differing sacred sources, revealing its universal nature beyond morality. On Earth, the impulse often emerges involuntarily, but is suppressed through habit or social mechanisms. To avoid the suffering from Remorse-of-Conscience, modern beings have devised "very efficient special means" such as alcohol and other intoxicants to "squash" any such remorse at its onset. Though similar in flavor to Partkdolg-duty, remorse is more reactive, born from disharmony or recognition of unbecoming conduct. Gurdjieff warns that most wars and crises arise due to an upside-down reflection of reality that later triggers lingering remorse.

Gravity-center-sounds in the voices of beings, representing "those notes which, during the reproductions of different sounds by corresponding organs, the beings manifest according to the properties fixed in them and depending on the general functioning of their presence" and which they can produce "freely, easily, and for a long time, without evoking any tension whatsoever on the part of other separate functionings of theirs" (40.864). The term is central to understanding the confusion between Chinese and Greek musical systems, where "in the information which had reached them from the ancient Chinese it was shown that the 'whole octave of vibrations' has seven 'restorials,' that is to say, that the octave consists of seven 'gravity center sounds'; while in the Greek information it was said that the 'whole octave of vibrations' has five 'restorials'" (40.860-861). The formation of restorials depends on "many outer as well as inner surrounding conditions not depending on them themselves, as for instance: geographical, hereditary, religious, and even from the 'quality-of-nourishment' and the 'quality-of-reciprocal-influences'" (40.863), resulting in different groups having varying numbers of restorials, from three to seventeen whole notes, with some groups capable of reproducing "up to forty separate definite sounds" while maintaining only their basic restorials (40.864-865).

Quotes from the 1950 text:

'Restorials' or gravity-center-sounds in the voices of beings are in general and are called those notes which, during the reproductions of different sounds by corresponding organs, the beings manifest according to the properties fixed in them and depending on the general functioning of their presence - which properties in their turn are the result of heredity and of acquired faculties - freely, easily, and for a long time, without evoking any tension whatsoever on the part of other separate functionings of theirs, that is to say, in other words the restorials are obtained when the tempo of the result of such a manifestation of theirs fully harmonizes with other functionings of their common presence, the tempo of which is already fixed in them thanks to all the inner and outer conditions of their common being-existence. (40.864)

Thanks to the various conditions there of local character and also to various assimilated hereditary qualities, various 'restorials of voice' or gravity-center notes are formed in beings of almost each group or of each geographical place, and hence the division of the octave into whole notes among beings who breed on each definite part of the surface of this planet of yours is quite different. (40.864)

Location in Book: First appearance: Chapter 40, page 860. Extensively discussed through page 866 in the context of musical theory confusion.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, possibly derived from "restore" or "rest," suggesting the natural resting points or centers of gravity in vocal production. The concept explains why different cultures developed different musical scales - not from arbitrary choice but from the physiological and environmental conditions that determine which notes can be produced naturally and sustainably by beings of that group. The restorial represents the intersection of cosmic law (Heptaparaparshinokh) with practical human limitations, showing how universal principles manifest differently under varying conditions. This concept undermines contemporary attempts to synthesize Chinese seven-tone and Greek five-tone systems without understanding their fundamentally different origins.

The seventh and final center-of-gravity active element that becomes crystallized in the presences of Tetartocosmoses, completing the sequence of seven independent arisings with temporarily independent centers of gravity. Listed as the ultimate crystallization in the systematic enumeration of definite "center-of-gravity active elements" which become crystallized in each separate cosmos and have direct relation to Beelzebub's elucidations concerning the formation of higher-being-bodies in three-brained beings. Unlike the preceding six elements (Protoëry through Exioëry), no specific function, location, or transformation process is detailed for Resulzarion in the text, suggesting it may represent the culminating synthesis or completion of the entire sequence of being-substance transformations.

Quote from the 1950 text:

I shall not enumerate the names of the large number of these independent 'centers of gravity' which become crystallized in all separate cosmoses, but shall indicate only the names of those definite 'center-of-gravity active elements' which become crystallized in each separate cosmos, and which have a direct relation with my following elucidations and, namely, those which are crystallized in the presences of Tetartocosmoses and have such a 'temporarily independent center of gravity.'

In Tetartocosmoses the following names were given to these independent arisings:

1. Protoëry
2. Defteroëry
3. Tritoëry
4. Tetartoëry
5. Piandjoëry
6. Exioëry
7. Resulzarion. (39.761)

Location in Book: Single appearance: Chapter 39, page 761.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests "result" or "resolution," possibly indicating that Resulzarion represents the final outcome or synthesis of the preceding six crystallization processes. Its placement as the seventh element aligns with the fundamental importance of seven-ness in Gurdjieff's cosmological system, particularly the law of Heptaparaparshinokh (the sacred law of sevenfoldness). The lack of specific functional description in the text may indicate that Resulzarion represents a state or substance beyond the detailed mechanical processes described for the earlier six elements - perhaps the ultimate product of conscious work that transcends systematic explanation. Unlike the other six substances which have defined roles in the transformation of being-foods and formation of higher being-bodies, Resulzarion may represent the final actualization of individual Reason itself.

A planet in the solar system Pandetznokh serving as the destination for Beelzebub's journey aboard the transspace ship Karnak, where he traveled "to a special conference in which he had consented to take part, at the request of his friends of long standing" (2.51). The journey to this planet was prompted by "events of great importance occurred on one of the planets of the solar system 'Pandetznokh'" which led Beelzebub's old friends to invite him to "the conference concerning these events" (2.54). The planet represents a significant location in cosmic governance, suggesting it serves as a meeting place for important deliberations among high-level beings of the universe. Beelzebub's willingness to undertake such "a lengthy journey, and the vicissitudes inseparable from it" despite his advanced age demonstrates both the gravity of the matters to be discussed and the respect accorded to his "knowledge and experience" gained during his long exile (2.51, 2.54). The ship's arrival at Revozvradendr is marked by the hoofs of passengers radiating "something phosphorescent," indicating the planet's approach (30.523).

Quote from the 1950 text:

He was on his way to the planet Revozvradendr to a special conference in which he had consented to take part, at the request of his friends of long standing.

Only the remembrance of these old friendships had constrained him to accept this invitation, since he was no longer young, and so lengthy a journey, and the vicissitudes inseparable from it, were by no means an easy task for one of his years. (2.51)

Location in Book: First appearance: Chapter 2, page 51. Referenced again in Chapters 30 (page 523) and 31 (page 524) as the ship arrives and departs.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Revozvradendr serves as a narrative frame device, providing the cosmic context for Beelzebub's tales about Earth to his grandson Hassein during the journey. The planet's role as a conference destination suggests it functions as a kind of cosmic administrative center where important universal matters are deliberated by high-ranking beings. The fact that Beelzebub's exile enhanced rather than diminished his standing, making his participation valuable at such conferences, indicates the profound learning that can result from difficult experiences even among cosmic beings.

The first common place established by the Latinaki shepherds on the southern shores of a continent, representing the founding settlement of what would become the Roman civilization. The Latinaki were "cattle-raising families" who "populated chiefly the southern shores of the continent, because those parts were at that time very convenient for the maintenance and grazing of such quadruped beings" and were "a word that signified 'shepherds'" (29.416). As their numbers increased through immigration from Asia and natural increase, "when external conditions demanded frequent relations between separate families, they formed their first common place, and this common place they called 'Rimk'" (29.416). The historical significance of Rimk is that "it was from that group of Asiatic shepherds that the later famous Romans originated; their name having been taken from the name of their first common place Rimk" (29.417), establishing the etymological connection between this early settlement and the later Roman Empire.

Quote from the 1950 text:

And thus when, thanks to all this, their numbers had considerably increased and external conditions demanded frequent relations between separate families, they formed their first common place, and this common place they called 'Rimk.' It was from that group of Asiatic shepherds that the later famous Romans originated; their name having been taken from the name of their first common place Rimk. (29.416)

Location in Book: First appearance: Chapter 29, page 416. Referenced again on page 417.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Rimk represents the foundational moment in the development of Roman civilization, showing how a practical necessity (establishing a common meeting place for scattered pastoral families) became the seed of a major historical empire. The text suggests that the Romans' name derives directly from this early settlement, providing an alternative etymological origin for "Roman" that differs from conventional historical accounts. The settlement reflects the pattern of terrestrial civilizations developing from practical needs rather than grand design.

Data formed within the presence of every three-centered being through specific "psychic-chemical-results" that actualize one of the three holy forces of the sacred being Triamazikamno. According to the text, these sacred being-data arise when certain inner processes produce the particular chemical transformations that enable three-brained beings to participate in the fundamental cosmic law. The term appears in the context of explaining how "those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings, one of the three holy forces of the sacred being Triamazikamno; and this holy force in beings always becomes affirming towards all the denying properties already present in them" (8.243). These data represent the material foundation through which beings can participate consciously in cosmic processes and develop the affirming force necessary to work against crystallized negative properties in their nature.

Quote from the 1950 text:

..by frequently producing in their presences this sacred being-actualization toward the manifestations displeasing to them of other beings similar to themselves, there might thereby be evoked in them what are called those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings one of the three holy forces of the sacred being-Triamazikamno; and this holy force in beings always becomes affirming towards all the denying properties already present in them. (21.242-243)

Location in Book: Single appearance: Chapter 21, page 243.

Etymology / Notes: The term combines "sacred" (indicating divine origin) with "being-data" (fundamental information that forms the basis of being-existence). The concept of "sacred being-data" is presented as fundamental to the functioning of the sacred law of Triamazikamno in three-centered beings, formed through specific psychic-chemical processes (Trentroodianos) that arise from conscious work with interpersonal friction. The term appears in the context of explaining how Saint Buddha's teaching about "intentional-suffering" was misunderstood - beings sought solitude rather than remaining among others to practice endurance of displeasing manifestations. This misunderstanding prevented the proper formation of sacred being-data, since these essential substances can only be crystallized through real engagement with challenging relationships rather than withdrawal from them. The sacred being-data represent the material foundation through which beings can participate in cosmic law and develop the affirming force necessary to transform negative properties inherited from the organ Kundabuffer.

Higher cosmic substances formed through the process of "Disputekrialnian-friction" during the conscious struggle between the planetary body and higher being parts. "In this struggle from the what is called 'Disputekrialnian friction,' those sacred crystallizations from which their higher Divine being part arises and is perfected in them" (31.802). These crystallizations represent the actual material basis from which higher being-bodies are coated and perfected, arising specifically from the conscious efforts required for spiritual development.

Quote from the 1950 text:

In other words, every wish of the planetary body is taken as undesirable for the higher divine part which has to be coated and perfected, and therefore all three centered beings of our Great Megalocosmos constantly carry on a relentless struggle against the wishes of their planetary bodies so that there should be formed in them, in this struggle from the what is called 'Disputekrialnian-friction,' those sacred crystallizations from which their higher Divine being part arises and is perfected in them. (31.802)

Location in Book: First appearance: Chapter 31, page 802. Also referenced in Chapter 31, page 797 in the context of higher being-bodies requiring specific cosmic substances for their formation and perfection.

Etymology / Notes: The term combines "sacred" (indicating their divine nature and purpose) with "crystallizations" (suggesting the formation of stable, higher-order structures from raw materials). These crystallizations are distinguished from ordinary crystallizations by arising specifically from conscious struggle rather than mechanical processes, making them the essential building blocks for higher being development.

Higher cosmic beings sent by endlessness to guide three-brained beings toward proper development, being "coated with a presence like your own and having become perfected by Objective Reason under the conditions already established here" (21.237). These beings incarnate in planetary bodies to serve as conscious guides for beings who have fallen under the consequences of the organ Kundabuffer, possessing the capability to help others crystallize data for sacred being-impulses and achieve genuine objective conscience.

Quotes from the 1950 text:

No sooner was this lamentable fact which proceeded in the presences of the three-brained beings breeding on this planet Earth first made clear, than by All Gracious sanction of our common father, a suitable Sacred Individual was immediately sent here, so that, being coated with a presence like your own and having become perfected by Objective Reason under the conditions already established here, he might better explain and show you the way of eradicating from your presences the already crystallized consequences of the properties of the organ Kundabuffer as well as your inherited predispositions to new crystallizations. (21.238)

...the germs of all possibilities for the crystallization, during their completing formation into responsible beings, of corresponding being-data, which later during responsible existence could serve for the engendering and functioning of objective Reason, which should be in the common presences of three-brained beings of all natures and of all external forms, and which, in itself, is nothing else but, so to say, the 'representative-of-the-Very-Essence-of-Divinity.' (40.815)

Location in Book: First appearance: Chapter 10, page 89. Recurring throughout the work as Gurdjieff discusses various enlightened beings who came to help humanity, particularly in contexts relating to Saint Buddha, Ashiata Shiemash, and other conscious beings sent to assist terrestrial three-brained beings.

Etymology / Notes: The term emphasizes both the divine origin ("Sacred") and the achieved conscious individuality of these beings. Unlike ordinary three-brained beings who remain mechanical, Sacred Individuals have developed authentic objective Reason and can therefore serve as conscious guides. They represent the endlessness's direct intervention to help beings overcome the consequences of abnormal development, particularly the crystallized effects of the organ Kundabuffer.

The fundamental cosmic principles governing all existence, primarily referring to the two primordial sacred laws: the sacred Heptaparaparshinokh (the Law of Seven) and the sacred Triamazikamno (the Law of Three). "Those two fundamental primordial sacred cosmic laws, called the sacred Heptaparaparshinokh and the sacred Triamazikamno" 39.750) form the basis "by which at the present time also, the whole of our present Megalocosmos is maintained and on the basis of which it exists" (39.750). These laws operate at all scales of cosmic existence, from the Most Most Holy Sun Absolute to individual three-brained beings.

Quotes from the 1950 text:

...the Most Most Holy Sun Absolute was maintained and existed on the basis of the system called 'Autoegocrat,' i.e., on that principle according to which the inner forces which maintained the existence of this cosmic concentration had an independent functioning, not depending on any forces proceeding from outside, and which were based also on those two fundamental cosmic sacred laws by which at the present time also, the whole of our present Megalocosmos is maintained and on the basis of which it exists, and, namely, on the basis of those two fundamental primordial sacred cosmic laws, called the sacred Heptaparaparshinokh and the sacred Triamazikamno. (39.750)

Try very hard to understand everything that will relate to both these fundamental cosmic sacred laws, since knowledge of these sacred laws, particularly knowledge relating to the particularities of the sacred Heptaparaparshinokh, will help you in the future to understand very easily and very well all the second grade and third-grade laws of World creation and World-existence. (39.755)

Location in Book: First appearance: Chapter 10, page 86. Recurring approximately 15 times throughout the work, particularly in cosmological explanations and discussions of universal principles governing both macro and micro cosmic processes.

Etymology / Notes: The term "sacred" indicates their divine origin and inviolable nature, while "laws" emphasizes their governing function over all cosmic processes. These laws represent the foundational principles that govern everything from the Sun Absolute down to individual being development and are the fundamental mechanisms through which endlessness created and maintains the universe, operating automatically without constant divine intervention once established. Understanding these laws is presented as essential for comprehending all other cosmic processes and achieving conscious development.

Specific cosmic operations of fundamental importance, including the sacred Almznoshinoo (materialization of higher being-bodies), the sacred Djerymetly (materialization of the soul body), and the sacred Rascooarno (separation of being-bodies). "That process is called the sacred Almznoshinoo by means of which three-centered beings who have themselves already had time to coat and to bring their own body Kesdjan up to completed functioning and to a definite degree of Reason, intentionally produce the coating or, as it is otherwise said, the 'materialization' of the body Kesdjan of any being already entirely destroyed" (38.726). These processes represent the highest applications of cosmic law for specific spiritual purposes.

Quotes from the 1950 text:

In our Great Universe, besides the process of the intentional coating of the being-body Kesdjan of an already destroyed being, another process exists called the most sacred 'Djerymetly.'

And this most sacred process consists in this, that when there is intentionally first produced the coating of the highest being body, namely, the 'body of the soul,' only afterwards, as in the first case, is the sacred Almznoshinoo produced. (38.726-727)

And only there, at the end of a certain time, does the principal and final sacred Rascooarno occur to this two-natured arising, after which such a 'higher being part' indeed becomes an independent individual with its own individual Reason. (39.765)

Location in Book: First appearance: Chapter 17, page 141. Recurring approximately 25 times throughout the work, particularly in contexts discussing higher being-body development, post-mortem states, and the mechanics of conscious spiritual operations.

Etymology / Notes: The term "sacred" indicates these processes operate according to the highest cosmic laws and require beings with developed higher bodies and objective Reason to perform them. Unlike ordinary processes, sacred processes involve conscious manipulation of cosmic substances and higher being formations. The sacred Almznoshinoo was reportedly performed on Jesus Christ after his crucifixion, though the true meaning was later distorted into resurrection mythology. These processes demonstrate the practical applications of Fourth Way knowledge at its highest levels.

The third holy force of the sacred Triamazikamno, also known as the "Reconciling force," "Equilibrating force," or "Neutralizing force." In the context of the sacred process Antkooano, "the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian will'" (32.564). This force serves as the neutralizing principle that enables the blending of affirming and denying forces to create new arisings, operating both cosmically and within individual three-brained beings.

Quote from the 1950 text:

Thanks to this sacred process, intentionally actualized by our all foreseeing common endless father, it is foreseen that in the three-brained beings of the given planet, during the process in their presences of the fundamental cosmic holy law of Triamazikamno, the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian will.' (32.563-564)

Location in Book: Single appearance: Chapter 32, page 564. This specific reference occurs in the context of explaining the sacred Antkooano process and how the third force of Triamazikamno can crystallize data for conscious will in three-brained beings.

Etymology / Notes: "Sacred" indicates its divine cosmic origin, while "reconciling" denotes its function of harmonizing or neutralizing the opposing forces of affirmation and denial. This force corresponds to what terrestrial beings once called "God the Holy Ghost" and is expressed in ancient prayers as "Holy Reconciling." In three-brained beings, this force is localized in the solar plexus region and serves as the neutralizing principle between the head-brain (affirming) and spinal marrow (denying) functions.

Specific cosmic substances of fundamental importance for higher being development, primarily the sacred substances Abrustdonis and Helkdonis which form and perfect higher being-bodies, and the being-Exioëry used for reproduction and self-perfection. "These sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected" (46.1106). These substances are crystallized through conscious labors and intentional sufferings, particularly through what is called "Zernofookalnian-friction."

Quotes from the 1950 text:

During such processes of the crystallization of the data for consciousness in the presences of three-brained beings does there proceed what is called 'Zernofookalnian friction' thanks to which the sacred substances Abrustdonis and Helkdonis are chiefly formed in them for the coating and perfecting of their higher parts. (46.1168)

This cosmic substance, the Sacred Askokin, exists in general in the Universe chiefly blended with the sacred substance 'Abrustdonis' and 'Helkdonis,' and hence that this sacred substance Askokin in order to become vivifying for such a maintenance must first be freed from the said sacred substance Abrustdonis and Helkdonis. (46.1106)

Location in Book: First appearance: Chapter 39, page 768. Recurring approximately 10 times throughout the work, particularly in contexts explaining higher being-body development, conscious work, and the mechanics of cosmic substance transformation.

Etymology / Notes: The term "sacred" indicates these substances operate according to the highest cosmic laws and serve divine purposes in being development. Abrustdonis and Helkdonis are specifically associated with the coating of higher being-bodies, while Exioëry serves both reproductive and self-perfecting functions. On Atlantis, beings deliberately transubstantiated these substances through conscious contemplation and passive states in sacred buildings called Agoorokhrostiny and Gynekokhrostiny, recognizing them as essential components of the sacred Triamazikamno for spiritual development.

A Great Archangel who served as the head of the Most High Commission sent to address the cosmic catastrophe of Earth's collision with comet Kondoor. Archangel Sakaki was responsible for obtaining the sanction of his endlessness to establish the sacred vibrations 'askokin' to maintain Earth's detached fragments (the Moon and Anulios). The Great Archangel Sakaki, accompanied by several other sacred members of that Most High Commission, set off immediately to his endlessness to beseech Him to give the said sanction. After the establishment of the Ilnosoparnian process under his direction, Sakaki later became worthy to become one of the four Quarter-Maintainers of the whole Universe.

Quote from the 1950 text:

And so, my boy, inasmuch as such a cosmic actualization was possible only with the sanction of his endlessness, the Great Archangel Sakaki, accompanied by several other sacred members of that Most High Commission, set off immediately to his endlessness to beseech Him to give the said sanction. (1.84)

Location in Book: First appearance: Chapter 4, page 84. Also appears in references to the Most High Commission's activities on pages 87, 89, and 90.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sakaki represents the highest cosmic authority responsible for planetary maintenance and cosmic crisis management, demonstrating the hierarchical structure of universal administration in Gurdjieff's cosmology.

A great comet belonging to the solar system Vuanik, also called the 'Madcap,' which posed a navigation hazard to the ship Karnak during Beelzebub's journey. The great comet belonging to that solar system and named 'Sakoor,' or, as it is sometimes called, the 'Madcap' always leaves dangerous 'Zilnotrago' (similar to cyanic acid) in its track, which disorganizes the functions of any being whose planetary body it enters. The comet's approach forced the ship's captain to seek Beelzebub's advice on whether to make a detour or wait for the dangerous space to clear.

Quote from the 1950 text:

But just through where our ship must pass, there must also pass, about a 'Kilpreno' before, the great comet belonging to that solar system and named 'Sakoor,' or, as it is sometimes called, the 'Madcap.'

So if we keep to our proposed course, we must inevitably traverse the space through which this comet will have to pass.

Your Right Reverence of course knows that this 'Madcap' comet always leaves in its track a great deal of 'Zilnotrago'* which on entering the planetary body of a being disorganizes most of its functions until all the 'Zilnotrago' is volatilized out of it. (1.56)
* The word "Zilnotrago" is the name of a special gas similar to what we call "cyanic acid."

Location in Book: First appearance: Chapter 3, page 56. The incident with comet Sakoor provides the reason for the ship's delay, creating the narrative opportunity for Beelzebub's extended conversations with his grandson.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The alternate name 'Madcap' suggests unpredictable or erratic behavior, emphasizing the comet's dangerous and chaotic nature in cosmic navigation.

A type of crystal renowned for its phenomenal purity, used to describe the atmosphere of the holy planet Purgatory. Its atmosphere is always pure like the 'phenomenal Sakrooalnian crystal'. This crystal serves as a standard of absolute clarity and purity in Gurdjieff's cosmic hierarchy, representing the highest degree of atmospheric refinement possible. The comparison indicates that the holy planet's atmosphere achieves a level of purity equivalent to this legendary crystalline substance.

Quote from the 1950 text:

When we were there, you probably noticed that we always saw and sensed that from there all the space of our Great Universe or, as your favorites would say, all the 'skies' reflected, as it were, the radiance which recalls the radiance of the famous and incomparable 'Almacornian turquoise.' Its atmosphere is always pure like the 'phenomenal Sakrooalnian crystal.' (2.746)

Location in Book: Only appearance: Chapter 37, page 746. Used in the context of describing the supreme qualities of the holy planet Purgatory.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The prefix 'Sakroo-' may suggest a connection to sacred or crystalline properties, while '-alnian' appears to be a cosmic designation for materials or substances of exceptional quality.

A type of restaurant or eating establishment that existed on the continent Atlantis, specifically in the city Samlios, which was considered the 'source and place of concentration of the results of attainments in the sense of the perfecting of their Reason' or 'chief center of culture.' Where I also sat among the beings there in their, as they then called similar restaurants, 'Sakroopiaks'. Beelzebub uses Sakroopiaks as an example of how human social behavior remains essentially unchanged across civilizations, comparing the establishments of ancient Atlantis to contemporary restaurants in Paris, demonstrating the cyclical and repetitive nature of human cultural patterns.

Quote from the 1950 text:

Are not the beings sitting here the same, and do they not behave as unbecomingly as the beings of the city Samlios on the continent Atlantis, which was considered by all the three brained beings of that time as the 'source-and-place-of-concentration-of-the-results-of-attainments-in-the-sense-of-the-perfecting-of-their-Reason' - or as the contemporary beings here would say, 'the-chief-center-of-culture' - and where I also sat among the beings there in their, as they then called similar restaurants, 'Sakroopiaks.' (2.674)

Location in Book: Only appearance: Chapter 36, page 674. Used in Beelzebub's reflection while observing contemporary beings in a Montmartre restaurant, comparing them to the behavior he witnessed in ancient civilizations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinage with no apparent derivation from known linguistic roots. The prefix 'Sakroo-' may suggest a connection to sacred or cultural establishments, while the suffix suggests a place or institution, possibly related to social gathering places in advanced civilizations.

Relating to cosmic space, water phenomena, and geographical features across multiple scales. The term encompasses both 'Saliakooriapnian displacements' (prolonged storms that affected pearl-bearing being hunters from Atlantis) and 'Saliakooriapnian space' (cosmic water areas where extraordinary tidal effects occur during planetary disturbances). It also describes planetary surface features, as Mars has one half consisting of 'Saliakooriapnian masses' (water-covered areas), and specific geographical locations like the Persian Gulf are identified as 'Saliakooriapnian space.' During the Alnepoosian earthquake, extraordinary low and high tides in the surrounding great Saliakooriapnian space caused sand from beneath the Saliakooriap to rise and mix with other geological materials.

Quotes from the 1950 text:

Once during these searches of theirs, owing to what are called 'Saliakooriapnian displacements,' or as they say, prolonged 'storms,' their rafts came unexpectedly to a place where there proved to be a great number of these pearl bearing beings; and the place itself was extremely convenient for their destruction. (1.231)

...that the planet Mars is for the system Ors, to which it belongs, what is called an 'Mdnel-outianlink' in the transformation of cosmic substances, in consequence of which it has what is called a 'Keskestasantnian-firm-surface,' that is to say, one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water. (1.266)

This time our ship Occasion alighted on what is called the 'Persian Gulf' because we had ascertained through the Teskooano before our flight that for our further traveling, that is to reach the town of Babylon, and also for the mooring of our ship Occasion itself, the most convenient place would be that same Saliakooriapnian space of the surface of your planet now existing there under the name of the Persian Gulf. (1.321)

During this planetary tremor, an island then called 'Siapora' situated on the north side of a still existing island called 'Cyprus,' gradually in a very peculiar way entered into the planet during five terrestrial years, and while this process lasted, there proceeded in the surrounding great Saliakooriapnian space extraordinary what are called 'low' and 'high tides,' as a result of which a great deal of sand from beneath the Saliakooriap rose to the surface of this terra firma and mingled with sands of the already mentioned origin. (2.585)

Location in Book: First appearance: Chapter 17, page 230-231. Recurs on pages 266, 285, 321, and 585 in contexts ranging from terrestrial storms to planetary surface descriptions and cosmic water phenomena.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The prefix 'Salia-' may relate to saline or water-based phenomena, while 'kooriapnian' suggests a cosmic designation for large-scale spatial, environmental, and geological effects affecting water systems across terrestrial, planetary, and cosmic scales. The term demonstrates Gurdjieff's systematic approach to describing phenomena that operate at multiple levels of cosmic organization.

A technical term describing a specific type of momentum vibrations or 'rays' that acquire the property of acting on the organs of perception of beings only after passing a scientifically defined threshold. According to the law called 'Heteratoghetar,' these 'Salnichizinooarnian-momentum-vibrations' function according to the formula: 'the result of the manifestation is proportionate to the force of striving received from the shock.' In Gornahoor Harharkh's scientific demonstrations, these vibrations are produced by the clash of two parts of Okidanokh with great power (3,040,000 volts), yet do not issue from their place of arising due to special construction materials. These vibrations represent a fundamental aspect of cosmic physics, demonstrating how certain energetic phenomena require specific conditions of force and distance to affect being-perception.

Quotes from the 1950 text:

Furthermore, according to the law called 'Heteratoghetar,' the 'Salnichizinooarnian-momentum-vibrations' or 'rays' acquire the property of acting on the organs of perception of beings only after they have passed a limit defined by science in the following formula: 'the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock.' (1.169)

One of the advantages of this new invention of mine for the demonstration of the given phenomenon is that in spite of the unusual power of the process of the 'force-of-striving,' now proceeding there, the what are called 'Salnichizinooarnian-momentum-vibrations' which most beings consider also to be 'rays,' and which ought to be obtained and to issue from this process, do not issue out of the place of their arising, that is, out of this construction in which the particularities of the Omnipresent Okidanokh are being elucidated.

And in order that the beings who are outside of this part of my invention may nevertheless also have the possibility of elucidating the force of the given process, I intentionally made the composition of the material of the wall in one place such that it has the property of permitting the passage through it of the said 'Salnichizinooarnian-momentum-vibrations' or 'rays.' (1.157)

Location in Book: First appearance: Chapter 14, page 157 (appears twice on this page). Also appears on page 169 in the context of Gornahoor Harharkh's scientific demonstrations of the properties of Omnipresent Okidanokh.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The complex structure 'Salnichizinoo-arnian' suggests highly technical cosmic-scientific terminology, representing Gurdjieff's systematic approach to describing precise cosmic phenomena. The term demonstrates the sophisticated level of scientific understanding attributed to higher cosmic beings in Gurdjieff's cosmology, where even vibrations and rays have specific technical classifications and operational parameters.

A type of acid formed from 'Mamzolin' (naphtha) that appears in natural deposits in the soil of Earth. The deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha'. These acids were used in the preparation of special bamboos for the scientific experiments conducted by the Chinese brothers ChoonKilTez and ChoonTroPel in their studies of the sacred law of Heptaparaparshinokh. The bamboos were soaked in orange light obtained from burning 'Simkalash,' a clay found near Salounilovian acid deposits.

Quote from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.' (3.836)

Location in Book: Only appearance: Chapter 40, page 836. Mentioned in the context of the sophisticated experimental apparatus used by ancient Chinese learned beings to study cosmic laws.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The formation from naphtha suggests a connection to petroleum-based compounds, indicating Gurdjieff's awareness of geological and chemical processes in his cosmological framework.

A large city that served as the capital of the biggest community on the continent of Atlantis during Beelzebub's first descent to Earth. Samlios was ruled by King Appolis and was the location where Beelzebub went to resolve the difficulties of his young countryman who had become involved with the king. The city was situated on the continent Atlantis and was described as "a very large city, and was the capital of the largest community then on the planet Earth" (5.111). Samlios was destroyed during the second catastrophe when the entire continent of Atlantis was engulfed within the planet.

Quote from the 1950 text:

Having descended, I went straight from the ship Occasion to the city named 'Samlios,' situated on the said continent, where that unfortunate being of our tribe, who was the cause of this descent of mine, had the place of his existence.

The city 'Samlios' was then a very large city, and was the capital of the largest community then on the planet Earth. (15.110-111)

Location in Book: First appearance: Chapter 15, page 110. Also mentioned in Chapters 19, 23, 37 and 43 in relation to the continent Atlantis and as a point of comparison to later civilizations.

Etymology / Notes: The city housed the learned society Akhaldan with its chief cathedral, which featured a statue called 'Conscience' - an allegorical being representing perfected being-functions. Samlios appears to represent the height of Atlantean civilization before the second catastrophe, serving as a recurring reference point for the cultural achievements that were lost.

One of two suns in the solar system where planet Karatas exists, used as the basis for time calculation. Samos appears to be the moving sun whose periodic nearest approach to the sun Selos defines the duration of a "year" for planet Karatas. This astronomical relationship serves as the fundamental time-measurement system for three-brained beings on Karatas, similar to how Earth beings calculate their year based on their planet's movement in relation to their sun. The text explains that "they define the duration of their 'year' by the time of a certain movement of their planet in relation to another definite cosmic concentration" and specifies that for Karatas, this is "the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach" (16.121). During one such approach cycle, Earth completes 389 of its own yearly revolutions, demonstrating the vast difference in time scales between different planetary systems in the universe.

Quote from the 1950 text:

It is similar to our reckoning of a 'year' for our planet Karatas, which is the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach. (16.121)

Location in Book: First appearance: Chapter 16, page 121. Also appears on page 128.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Samos functions as part of a binary or dual-sun system that provides the astronomical basis for time measurement on Karatas. The relationship between Samos and Selos illustrates the relativity of time throughout the universe, where different planetary systems have vastly different temporal scales. This concept supports Gurdjieff's teaching about the relativity of time perception and the objective measurement of cosmic processes across different scales of existence.

An anatomical term referring to a specific part of the male genital organ, mentioned in the context of the discharge of waste substances from the organism. According to the text, "Great Nature has so arranged it that after its utilization the residue of this substance is discharged from the organism of boys at the place between the 'Toolkhtotino' and the 'Sarnuonino'" (42.1005). Contemporary medicine identifies this part as the "prepuce penis," while Toolkhtotino corresponds to the "glans penis." The term appears in the context of explaining the natural discharge of the substance Kulnabo and related waste materials.

Quote from the 1950 text:

The parts of the organism of boys located at the end of what is called the "genital member" and which are named in this incomparable book "Toolkhtotino" and "Sarnuonino" are named by contemporary medicine there "glans penis" and "prepuce penis." (42.1005)

Location in Book: Only appearance: Chapter 42, page 1005. Mentioned in the context of anatomical explanations related to natural bodily processes.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented as part of precise anatomical terminology that contrasts with contemporary medical understanding, suggesting a more detailed knowledge of bodily functions in relation to cosmic processes.

Beelzebub's first educator and teacher, described as "the fundamental cause of all the spiritualized parts of my genuine common presence." Saroonoorishan has his permanent existence on the planet Deskaldino, which Beelzebub wishes to visit on his return journey to pay respects to "the prime creator of my genuine being." The relationship is one of profound gratitude and reverence, with Beelzebub referring to him as "that Great Saroonoorishan" and expressing his desire to "fall once more at the feet of the prime creator of my genuine being" and receive his "creator-benediction" (35.658).

Quote from the 1950 text:

The point is that, in the present period of the flow of time on that planet, the Great Saroonoorishan, my first educator, so to say the fundamental cause of all the spiritualized parts of my genuine common presence, has the place of his permanent existence. (40.658)

Location in Book: Only appearance: Chapter 35, page 658. The relationship is referenced in the context of Beelzebub's request to alter the ship's course to visit Deskaldino.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The relationship represents the fundamental teacher-student dynamic in the development of higher-being-parts, suggesting that genuine education involves the creation or fundamental formation of the student's essential being rather than mere information transfer.

A maleficent chemical substance invented by German beings, representing one of five particularly harmful inventions that all end in "ine" (along with aniline, cocaine, atropine, and alisarine). Satkaine is described as "nothing else but 'Samookoorooazar,' that is to say, one of those seven what are called 'neutralizing gases' which arise and are always present in the common presence of each planet and which take part in the 'completed crystallization' of every definite surplanetary and interplanetary formation" (29.427). In separate states, these gases are "indiscriminate destroyers of the already arisen," making satkaine a substance used for mass destruction.

Quote from the 1950 text:

The first of the enumerated means, specially invented by the German beings, namely, 'satkaine,' is nothing else but 'Samookoorooazar,' that is to say, one of those seven what are called 'neutralizing gases' which arise and are always present in the common presence of each planet. (29.427)

Location in Book: Only appearance: Chapter 29, page 427. Mentioned as the first example of German chemical inventions that have maleficent effects.

Etymology / Notes: The term follows the pattern Gurdjieff notes of German inventions ending in "ine." The invention represents the perversion of natural cosmic processes for destructive purposes, transforming a substance that participates in planetary formation processes into a weapon for "speedy mass destruction of the existence of the beings of other communities" (29.427).

A reference to the legendary Arabian storyteller from "The Arabian Nights," used by Gurdjieff as a literary device and metaphor throughout the text. Scheherazade appears in various contexts as a symbol of fantasy, storytelling, and as part of Mullah Nassr Eddin's satirical observations about the distortion or trivialization of information. The term is employed both literally as the famous storyteller and metaphorically to represent ornate but ultimately insubstantial narrative embellishment, as in "several centuries ago, this 'explanation' suddenly for no reason whatever entered the favorite mole of the famous 'Scheherazade,' which that incomparable Arabian fantasist chanced to have on the right side of her adorable navel" (21.251).

Quote from the 1950 text:

As for the information which passed from generation to generation through the ordinary mass of beings of that planet, it has either completely disappeared, having been soon forgotten, or there remains of it, as our dear Mullah Nassr Eddin expresses it, only the 'tail-and-mane-and-food-for-Scheherazade.' (25.351)

Location in Book: First appearance: Chapter 1, page 10. Recurs in Chapters 21, 23, 25, and 34 as part of various metaphorical expressions and satirical observations.

Etymology / Notes: References the classical Persian/Arabian storyteller from "One Thousand and One Nights" (Arabian Nights). Gurdjieff employs her as a literary symbol representing both the power of narrative and its potential for creating fantasy divorced from reality. The phrase "tail-and-mane-and-food-for-Scheherazade" appears to be Mullah Nassr Eddin's satirical way of describing information that has been reduced to mere ornamental scraps, suggesting that like feeding a storyteller, such remnants serve only to fuel further embellishment rather than preserve authentic knowledge.

The second-being-body, also called the body-Kesdjan, is one of the three being-bodies potentially formed in a three-centered being. It is composed of finer substances than the planetary body and arises through special processes of coating and conscious development.

This body is formed from cosmic radiations - particularly from the Sun and other Tritocosmoses - and exists independently of the physical planetary body. Upon the first sacred Rascooarno (death), it separates from the planetary body and rises to a corresponding sphere in accordance with the cosmic law Tenikdoa (gravity), due to its lighter composition.

The body-Kesdjan possesses its own particular blood-like substance, being-Hanbledzoïn, which has the ability to maintain a threadlike connection across vast cosmic distances when a part is separated. This property plays a critical role in the sacred sacrament Almznoshinoo.

Its existence is limited in the postmortem state: if the higher-being-body within it has not perfected its Reason, the second-being-body eventually disintegrates. This can lead to a state called Techgekdnel, wherein a wandering higher-being-part seeks another compatible Kesdjan body in which to continue its perfection.

In the triadic law of Triamazikamno within a being, the second-being-body functions as the neutralizing force - balancing the active planetary body and the passive higher-being-body. It tends toward whichever pole - higher or lower - manifests more actively in the being's life.

Quotes from the 1950 text:

As regards the second-being-body, namely, the body-Kesdjan, this body, being formed of radiations of other concentrations of Tritocosmoses and of the Sun itself of the given solar system, and having entered after the second process of the sacred Rascooarno into the sphere just mentioned, also begins gradually to decompose, and the crystallizations of which it is composed go in various ways into the sphere of its own primordial arisings. (39.768)

In this constant struggle of theirs, the equilibrating harmonizing principle is their second-being-body, which in their own individual law of Triamazikamno represents the neutralizing source; and therefore this second being-part always remains indifferent to their mechanical manifestations, but for all their active manifestations it always tends according to the second-grade cosmic law 'Urdekhplifata' to unite with those desires of which there are more, whether in one or the other of the two mentioned opposite being-parts. (39.802)

Location in Book: Detailed primarily in Chapters 29, 34, 38, and 39 (pp. 437, 637, 727-730, 765-770, 801-802), especially in discussions on Rascooarno, Almznoshinoo, Hanbledzoïn, and the cosmic law Triamazikamno.

Etymology / Notes: The term "body-Kesdjan" refers specifically to the second-being-body when it has been fully coated and individualized. It is distinct from both the planetary body (material) and the higher-being-body (spiritual). Gurdjieff emphasizes its crucial role in postmortem states, esoteric rituals, and the struggle toward spiritual perfection.

Second-being-food refers to the cosmic substances that three-brained beings take in through breathing and through the pores of their skin, which serve for the coating and feeding of their second-being-bodies (Kesdjan). This cosmic formation is "that totality of cosmic substances which your favorites call air" and serves as essential nourishment for beings in addition to ordinary food (39.789). The active elements of this second-being-food "beginning from the nose of beings, gradually evolve with the cooperation of various processes of Harnelmiatznel of local character, and are also transmuted this time in the what are called 'lungs' of beings into Protoëry, but into Protoëry called 'Astralnomonian Protoëry'" (39.789).

Quote from the 1950 text:

For this help coming from outside, Great Nature in the given case most wisely adapted the inner organization of beings in such a manner that the substances which had to enter into the common presences of beings for the coating and feeding of their second-being-bodies Kesdjan, namely, that totality of cosmic substances which your favorites call air, might at the same time serve as just such a help coming from outside for the evolution of the substances of the first-being-food. (39.788)

The functioning of the planetary body of beings of all forms of external coatings is adapted by Nature in general in such a way that the process of their nourishment with the second-being-food, which your favorites call 'breathing of air,' proceeds in them, and this nourishment is taken in not only through the organs of breathing, but also through what are called the 'pores' present in their skin. (32.647)

Location in Book: First appearance: Chapter 26, page 570. The concept recurs throughout discussions of the three being-foods, particularly in Chapter 32 (pages 647-648) and Chapter 39 (pages 789-790) in detailed explanations of cosmic substance transformations.

Etymology / Notes: The term is part of Gurdjieff's systematic exposition of the three being-foods necessary for the complete development of three-brained beings. While first-being-food (ordinary food and drink) serves the planetary body, second-being-food serves the Kesdjan body, and third-being-food serves the higher-being-body or soul. The second-being-food is composed according to the Sacred Triamazikamno from three sources: emanations of the sun, substances transformed on the planet itself, and substances from other planets of the system received through radiations.

A local catastrophic event that occurred to planet Earth, resulting in the complete destruction of the continent Atlantis and the emergence of new land masses. Unlike the first catastrophe which had cosmic implications, this second disaster was local in character and "did not threaten disaster on a large cosmic scale" (19.177). The catastrophe occurred when the planet's center of gravity finally shifted to its true center after existing in a wrong position since the first disaster, causing "the continent Atlantis, which had been the largest continent and the chief place of the being-existence of the three-brained beings of that planet during the period of my first descent, was engulfed together with other large and small terra firmas within the planet" (19.177).

Quote from the 1950 text:

This second catastrophe to the planet Earth occurred owing to the following: When during the first disaster two considerable fragments had been separated from this planet, then for certain reasons, the what is called "center-of-gravity" of the whole of its presence had no time to shift immediately into a corresponding new place, with the result that right until the second catastrophe, this planet had existed with its "center-of-gravity" in a wrong position. (19.180-181)

In this way, before the second great catastrophe to the planet Earth, many beings of the continent Atlantis already existed on this part of the continent Ashhark also, and when that second catastrophe occurred to your planet, then many of the beings who chanced to be saved from the continent Atlantis, chiefly those who already had relatives and kinsmen in that Pearl-land, also gradually collected there. (20.232)

Location in Book: First appearance: Chapter 15, page 110. Major explanations in Chapter 19, page 180, and Chapter 20, page 232. Also referenced throughout the text as a pivotal event that destroyed Atlantean civilization and led to the current continental configuration.

Etymology / Notes: The second catastrophe represents a cosmic adjustment process, where the planet's gravitational center corrected itself after the disruption caused by the first catastrophe. This event serves as a dividing line in human history, marking the end of the Atlantean period and the beginning of the current geographical and civilizational phase of Earth's development.

A category of cosmic laws that includes several specific universal principles governing various aspects of existence. Examples include "Tenikdoa" or the "law of gravity" which prevents certain substances from penetrating beyond a definite height of the atmosphere (42.1050-1051), "Attraction-and-Fusion of Similarities" which governs how particles of Etherokrilno collide and form crystallizations (39.785-786), and "Urdekh-plifata" which affects the neutralizing principle in three-brained beings (39.802). These laws operate at a fundamental level of cosmic organization, distinct from first-grade or higher-grade cosmic laws in their scope and application.

Quotes from the 1950 text:

because owing to the second grade cosmic law called Tenikdoa, or as your favorites would call it, 'law of gravity,' these substances cannot penetrate beyond a definite height of the atmosphere. (42.1051)

It is necessary to tell you also that the first appearance of every kind of concentration from the Etherokrilno which is found everywhere in the Universe owing to the second grade cosmic law, the Attraction-and-Fusion of Similarities proceeds in the following manner. (39.785-786)

A man who has in his common presence his own “I” enters one of the streams of the river of life; and the man who has not, enters the other.

The subsequent fate of any drop in the general river of life is determined at the dividing of the waters, according to the stream the drop happens to enter.

And it is determined... by the fact that one of these two streams ultimately empties itself into the ocean... in consequence of which this drop of water has the possibility to evolve, as it is, to the next higher concentration. And at the end of the flow of the other stream... into the crevices of the Earth's "nether regions," where it participates in the continuous process called "involutionary construction"... it is transformed into steam and distributed into corresponding spheres of new arisings.

After the branching of the waters, great and small successive law-conformablenesses and details for the outer movement for the purpose of actualizing the predetermined destination of both streams also ensue from these same cosmic laws... These subjectivized second-grade results, issuing from fundamental cosmic laws, sometimes function side by side, sometimes collide or cross, but never mix. (48.1229-1230)

Location in Book: First appearance: Chapter 39, page 755. Multiple second-grade cosmic laws are referenced throughout Chapter 39, with further explanation provided in Chapter 48: From the Author.

Etymology / Notes: Second-grade cosmic laws appear to govern intermediate-level cosmic processes, operating below the most fundamental laws but above local or planetary regulations. They include laws of material attraction, gravitational effects, and being-function principles that affect the formation and maintenance of cosmic concentrations and the functioning of three-brained beings.

A state that three-brained beings can achieve through the conscious and intentional fulfilling of being-Partkdolg-duty, whereby they utilize the three holy forces from the process of Djartklom in the Omnipresent-Okidanokh for their own presences. In this state, beings become individuals who have their own sacred law of Triamazikamno and thereby acquire the possibility of consciously taking in and coating in their common presence all that "Holy" which aids the actualizing of the functioning of Objective or Divine Reason in these cosmic units. This represents the goal of self-perfection for three-brained beings, achieved by properly utilizing their three independent localizations or being-brains through which the three holy forces of the sacred Triamazikamno are transformed. The text states that three-brained beings "can become such individuals as have their own sacred law of Triamazikamno and thereby the possibility of consciously taking in and coating in their common presence all that 'Holy' which, incidentally, also aids the actualizing of the functioning in these cosmic units of Objective or Divine Reason" (17.145).

Quote from the 1950 text:

Just in this is the point, that the beings having this three-brained system can, by the conscious and intentional fulfilling of being-Partkdolg-duty, utilize from this process of Djartklom in the Omnipresent-Okidanokh, its three holy forces for their own presences and bring their presences to what is called the 'Sekronoolanzaknian-state'; that is to say, they can become such individuals as have their own sacred law of Triamazikamno and thereby the possibility of consciously taking in and coating in their common presence all that 'Holy' which, incidentally, also aids the actualizing of the functioning in these cosmic units of Objective or Divine Reason. (17.145)

Location in Book: Single appearance: Chapter 17, page 145.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Sekronoolanzaknian-state represents the culmination of conscious work for three-brained beings - the achievement of having one's own sacred law of Triamazikamno operating within oneself. This state is directly contrasted with the tragic situation of Earth's three-brained beings, who possess all the necessary apparatus (three independent localizations or being-brains) but fail to achieve this state due to "irregular conditions of ordinary being-existence established by them themselves." (17.145) The term appears in the context of explaining why beings on Earth, despite having the same fundamental structure as other three-brained beings in the universe, fail to fulfill their cosmic purpose of self-perfection.

The definition captures "Sekronoolanzaknian" as representing the ultimate goal of conscious development for three-brained beings - achieving a state where they have their own sacred law of Triamazikamno operating within them, enabling them to consciously participate in cosmic processes and develop Objective Reason. This represents the tragic contrast with Earth's beings who possess the necessary apparatus but fail to achieve this state due to abnormal conditions of existence.

A being-impulse described as the "denying principle" inherent in the common presences of three-brained beings, which becomes suppressed when the sensation of "being-Partkdolg duty" or remorse of conscience arises. Self-calming represents a natural psychological mechanism that can be either beneficial or harmful depending on its application. When functioning abnormally, it becomes one of the chief evils flowing from established conditions of existence, particularly when beings develop an "evil-inner God" characterized by self-calming that prevents genuine self-perfection (32.624). The impulse can lead to inappropriate satisfaction with unmerited rights and positions rather than genuine accomplishment.

Quotes from the 1950 text:

Consequently, in their presences there arise more and more frequently the causes for the manifestation of the said being-impulse of Remorse of Conscience. And as the sensations thereby induced... infallibly lead to the suppression and the enslaving of the 'denying-principle' inherent in the common presences of the three-brained beings, called 'self-calming'... each time with the arising of this sensation of self-remorse, disagreeable to them, at first intentionally on the part of their ruminating parts, and later, thanks already to the habit which they had created, there began to be stifled and gradually to cease, 'self-criticism.' (29.538)

And all this then so happened because when the actions of the data of the Divine being-impulse began to participate in the functioning of their ordinary waking-consciousness... the consequence was that masters ceased to deprive their slaves of freedom, and various power-possessing beings of their own accord surrendered their unmerited rights, having become aware by conscience and sensing that they possessed and occupied these rights and positions not for the common welfare but only for the satisfaction of their various personal weaknesses, such for instance as 'vanity,' 'self-love,' 'self-calming,' and so on. (27.385)

Location in Book: First appearance: Chapter 13, page 105. Recurs throughout Chapters 27, 31, 34, 39, 42, 43, 44 and 48 in discussions of being-impulses and psychological mechanisms.

Etymology / Notes: Self-calming functions as a psychological defense mechanism that can either support or hinder genuine development. When operating correctly, it may provide necessary emotional regulation, but when corrupted by abnormal conditions of existence, it becomes a means of avoiding genuine self-examination and the discomfort necessary for real growth and self-perfection.

The conscious striving for the development and perfection of one's being, representing the fundamental aim of three-brained beings throughout the universe. Self-perfecting involves the intentional development of higher being-bodies and the cultivation of objective reason through conscious effort and struggle against the mechanical tendencies of the planetary body. It is listed as the second of the five "being obligolnian-strivings": "to have a constant and unflagging instinctive need for self-perfection in the sense of being" (27.386). This process requires the gradual formation of data in beings for engendering genuine conscience and the overcoming of crystallized consequences from the organ Kundabuffer.

Quotes from the 1950 text:

The second striving: to have a constant and unflagging instinctive need for self-perfection in the sense of being. (27.386)

When the abnormal conditions of ordinary being-existence were finally fixed there - in consequence of which there disappeared from their essence both the instinctive and the intentional striving for perfecting - there not only disappeared in them the need of conscious absorption of cosmic substances, but even also the very knowledge and understanding of the existence and significance of higher being-foods. (39.782)

Location in Book: First appearance: Chapter 16, page 126. Appears frequently throughout the text with approximately 27 instances across 14 chapters (17, 19, 26, 27, 30, 34, 38, 39, 42, 43, 44, 45, and 48). Major discussions include the sacred ways of Faith, Hope, and Love (27.353), the five being obligolnian-strivings (27.386), and the loss of instinctive striving due to abnormal conditions of existence (39.782).

Etymology / Notes: Self-perfecting represents the conscious work necessary for the coating and development of higher being-bodies, requiring the transformation of cosmic substances through the proper use of being-foods and the development of objective reason. It stands in contrast to mechanical existence and requires ongoing conscious effort throughout a being's existence.

One of two suns in the solar system where planet Karatas exists, serving as the reference point for time calculation in relation to the sun Samos. Selos functions as the stationary or reference sun to which Samos makes its periodic nearest approach, and this cyclical movement defines the duration of a "year" for planet Karatas. This dual-sun system provides the astronomical foundation for time measurement used by three-brained beings on Karatas, paralleling how Earth beings calculate their year based on planetary movement relative to their sun. The text describes the Karatas year as "the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach" (16.121). This cosmic time scale demonstrates the vastly different temporal relationships throughout the universe, with one Karatas year equivalent to 389 Earth years, illustrating the relative nature of time across different planetary systems.

Quote from the 1950 text:

And it is also calculated that during the period of Time in which the sun 'Samos' actualizes its nearest approach to the sun 'Selos,' which period of the flow of Time is considered a 'year' for the planet Karatas, the planet Earth actualizes in relation to its Sun 'Ors' three hundred and eighty-nine of its 'Krentonalnian-revolutions.' (16.128)

Location in Book: First appearance: Chapter 16, page 121. Also appears on page 128.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Selos serves as the reference point in a dual-sun system that establishes the temporal framework for planet Karatas. The Samos-Selos relationship exemplifies the cosmic principle of relativity in time measurement, where different planetary systems operate on vastly different temporal scales. This astronomical arrangement supports Gurdjieff's teaching about the objective nature of time and its varying manifestations throughout different levels of cosmic existence.

One of two terrestrial three-brained beings who became genuine initiates and co-founded the brotherhood "Tchaftantouri" (meaning "To-be-or-not-to-be-at-all") five years before the arrival of Ashiata Shiemash. Along with Poundolero, Sensimiriniko had already "coated" his higher being-parts to the gradation called "completion" and perfected them to the required gradation of Sacred Objective Reason. Their perfected higher being-parts became worthy to have their further existence on the holy planet Purgatory (27.366-367). Both initiates recognized that "something very undesirable" had been acquired in their general organization and sought to remove it through their own inner data.

Quote from the 1950 text:

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.'

I must remark by the way, that both of these two terrestrial genuine initiates of that time had already by then 'coated' in their common presences their higher being-parts to the gradation called 'completion' and hence they had time during their further existence to perfect these higher parts of theirs to the required gradation of Sacred Objective Reason. (27.366)

Location in Book: First appearance: Chapter 27, page 366. Mentioned in the context of pre-Ashiatian genuine initiates who achieved completion of their higher being-development.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sensimiriniko represents the possibility of genuine initiation and self-perfection even before the mission of Ashiata Shiemash, demonstrating that individual beings could achieve completion through conscious work and recognition of their internal obstacles.

Sacred cosmic beings of high rank who, along with Cherubim, serve in the presence of the unibeing common father and participate in cosmic governance. Seraphim appear in various contexts: as members of Most High Sacred commissions dealing with planetary catastrophes, as beings who dwell with our creator omnipotent on the Most Great and Most Most Holy Sun Absolute, and as participants in sacred cosmic processes. They are mentioned alongside Archangels, Angels, and Cherubim as part of the celestial hierarchy, with one Seraphim serving as the "second assistant" to the Archangel Looisos during his appearance to Beelzebub (19.179). Seraphim also participate in sacred canticles that convey cosmic knowledge.

Quotes from the 1950 text:

...within half a Martian year, a number of Archangels, Angels, Cherubim, and Seraphim did appear there, most of whom had been members of that Most Great Commission which had already appeared on our planet Mars during the first great catastrophe to that planet of yours. (19.179)

...our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being. (39.748-749)

Location in Book: First appearance: Chapter 19, page 179. Also referenced in Chapter 39, page 749, and in other contexts involving cosmic hierarchy and sacred processes.

Etymology / Notes: Seraphim represents the traditional highest order of angels in various religious traditions, here incorporated into Gurdjieff's cosmic hierarchy. They function as cosmic administrators and sources of sacred knowledge, participating in both the governance of cosmic processes and the transmission of sacred canticles that preserve cosmic truths.

The sacred sacrament for the continuation of species, involving the mixing and transformation of two kinds of being-Exioëry (reproductive substances). One kind is transformed for the affirming principle in "Actavus" beings (males), and the other for the denying principle in "Passavus" beings (females). This sacrament is considered "the most sacred of all sacred Divine sacraments" and is performed during specific cosmic periods called "Dionosks of the sacred sacraments of Serooazar," which correspond to spring days when cosmic concentrations begin new completing movements (39.795). The process involves the transformation of substances that serve the cosmic Trogoautoegocratic process through reciprocal feeding and maintenance.

Quotes from the 1950 text:

There I will explain to you sometime in detail where and how the sacred sacrament of Serooazar proceeds with the substances being-Exioëry for the continuation of one's species and on what occasions and in what way the mixing and subsequent results of the two kinds of Exioëry are obtained. (39.796)

Whereas, this same 'being-act,' which for your favorites has been turned into their chief vice, constitutes and is considered everywhere in our Great Universe for beings of all kinds of natures, as the most sacred of all sacred Divine sacraments. (39.794-795)

Location in Book: First appearance: Chapter 39, page 794. The term recurs in the context of sacred Dionosks and cosmic reproductive processes.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Serooazar represents the cosmic significance of reproductive processes, elevating them from mere biological functions to sacred cosmic sacraments that participate in universal maintenance and the continuation of cosmic evolution through the transformation of higher substances.

A systematic classification method developed by the Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel for analyzing cosmic phenomena. After investigating opium, the "white-ray," and sound, they discovered that "all the separate and, by their exterior, independent phenomena - if each of them is taken as a unit - are in the totality of their manifestations again seven secondary independent units, having their own subjective properties; that these secondary independent units in their turn, consist of seven tertiary units, and so on to infinity." (40.827-828)

Quote from the 1950 text:

Namely, the first seven fundamental aspects of each whole they called: (1) Erti-Pikan-On (2) Ori-Pikan-On (3) Sami-Pikan-On (4) Okhti-Pikan-On (5) Khooti-Pikan-On (6) Epsi-Pikan-On (7) Shvidi-Pikan-On

And the secondary: (1) Erti-Noora-Chaka (2) Ori-Noora-Chaka (3) Sami-Noora-Chakoo (4) Okhti-Noora-Chaka (5) Khooti-Noora-Chaka (6) Epsi-Noora-Chaka (7) Shvidi-Noora-Chakoo (40.828)

Location in Book: Single appearance: Chapter 40, pages 827-828. The system represents the second major rediscovery of the Law of Seven on Earth after the loss of Atlantis.

Etymology / Notes: This classification system demonstrates Gurdjieff's pedagogical reinforcement of seven-fold organization as a universal cosmic principle. The Chinese brothers' methodology parallels other seven-fold systems throughout the text, including musical octaves, cosmological scales, and chemical classifications, establishing the omnipresence of the Law of Heptaparaparshinokh in all cosmic phenomena.

The seven-day weekly division system first established on the continent Atlantis, expressing the Law of Sevenfoldness and later adopted by the Babylonian learned beings who belonged to the club of Adherents-of-Legominism. Each day was devoted to a specific branch of knowledge or artistic expression, with the Atlantean names being "Adashsikra, Evosikra, Cevorksikra, Midosikra, Maikosikra, Lookosikra, Soniasikra" (30.464), corresponding to the contemporary "Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday." The Babylonian system assigned each day to particular artistic and scholarly activities: Monday (religious and civil ceremonies), Tuesday (architecture), Wednesday (painting), Thursday (religious and popular dances), Friday (sculpture), Saturday (mysteries/theater), and Sunday (music and song).</p

Quotes from the 1950 text:

Here it is interesting to notice that this definite period of the flow of time, namely, a week, has always been divided on your planet into seven days; and this division was even made by the beings of the continent Atlantis, who expressed in it that same Law of Sevenfoldness with which they were quite familiar.

The days of the week were then on the continent Atlantis called as follows:

1. Adashsikra
2. Evosikra
3. Cevorksikra
4. Midosikra
5. Maikosikra
6. Lookosikra
7. Soniasikra. (30.464)

Well then, as I have already told you, they then devoted each day of the week to the production of one or another specialty, either of their hands or of some other form of consciously designed being-manifestation.

Namely, Mondays they devoted to the first group, and this day was called the 'day-of-religious-and-civil-ceremonies.'

Tuesdays were given over to the second group and was called the 'day-of-architecture.'

Wednesday was called the 'day-of-painting.'

Thursday, the 'day-of-religious-and-popular-dances.'

Friday, the 'day-of-sculpture.'

Saturday, the 'day-of-the-mysteries,' or, as it was also called, the 'day-of-the-theater.'

Sunday, the 'day-of-music-and-song.' (30.464-465)

Location in Book: First appearance: Chapter 30, page 463. Extensive discussion continues through page 471.

Etymology / Notes: The Atlantean names appear to be original Gurdjieffian coinages with no apparent derivation from known linguistic roots. This system represents a conscious application of the Law of Sevenfoldness to temporal organization, linking cosmic law with practical human activity. The Babylonian adaptation of this system was specifically designed for the transmission of knowledge through Legominism, with each day's activities serving as vehicles for encoding "fragments-of-knowledge" through intentional deviations from lawful movements and constructions. The system demonstrates how ancient beings consciously organized time and activity according to objective cosmic laws rather than arbitrary convenience.

An ancient Chinese science of vibrations representing fragments of the genuine knowledge about the sacred Heptaparaparshinokh. "This science is nothing but fragments of the above mentioned totality of true information concerning the sacred Heptaparaparshinokh cognized by the great Chinese twin brothers and by other genuine ancient scientists and then called by them the 'totality of true information about the law of Ninefoldness'" (41.871-872). The science distinguishes between "creative vibrations" and "momentum vibrations," demonstrating how proper understanding of cosmic vibrations can produce tangible effects through correctly tuned instruments.

Quotes from the 1950 text:

When during our conversation which dealt exclusively with the knowledge now called there Shat-Chai-Mernis, we came to speak of the nature and the significance of vibrations in general, and when we happened to talk about the octave of sound, Hadji-Asvatz-Troov then said that not only had the octave of sound seven aspects of relatively independent whole manifestations, but that the vibrations of any one of these relatively independent manifestations follow, in their arising as well as in their manifestation, the same conformity to law. (41.879-880)

As my investigations of long years have convinced me and as the science of Shat-Chai-Mernis states, there do indeed exist in the world two kinds of vibrations: namely, so to say, "creative vibrations" and "momentum vibrations." (41.892)

Location in Book: First appearance: Chapter 41, page 871. Recurring on pages 872, 874, 880, 892, 893, and 902 in the context of Beëlzebub's encounter with the Bokharian dervish Hadji-Asvatz-Troov, who demonstrated practical applications of this ancient knowledge.

Etymology / Notes: The name appears to be of Chinese origin, representing one of the few surviving fragments of genuine ancient knowledge about cosmic laws. Hadji-Asvatz-Troov used this science to create instruments capable of producing "creative vibrations" through properly tuned strings made of specific materials (certain metals or goat gut), demonstrating effects such as withering flowers through vibrational influence. This knowledge was passed through a very limited number of initiated beings and represents practical application of the law of Heptaparaparshinokh in the field of sound and vibration.

A Russian figure mentioned in two comparative expressions illustrating excessive or violent treatment. On page 224, he "mauled his favorite goat," serving as a comparison for how terrestrial beings physically attack those who offend them: "he would simply maul the offender as the Russian Sidor once mauled his favorite goat" (20.224). On page 707, he "stripped his goats," used to describe how contemporary beings have distorted religious teachings: "though the three-brained beings there of former centuries 'stripped' both these teachings much as the Russian Sidor 'stripped' his goats" (38.707).

Quotes from the 1950 text:

And at times if the offended one had greater physical strength, and an important power-possessing being with whom he was not on very good terms was not watching him, he would simply maul the offender as the Russian Sidor once mauled his favorite goat. (20.224)

...though the three-brained beings there of former centuries 'stripped' both these teachings much as the Russian Sidor 'stripped' his goats, yet nevertheless some even down to the present time believed in something and hoped for something owing to these teachings, and thereby made their desolate existence a little more bearable. (383.707)

Location in Book: Two appearances: Chapter 20, page 224 and Chapter 38, page 707. Both instances use Sidor as a comparative figure to illustrate excessive treatment - physical violence in the first case, and thorough distortion of religious teachings in the second.

Etymology / Notes: Sidor appears to be a Russian folk character known for rough treatment of his animals, used by Gurdjieff as a vivid comparison for destructive behavior. The two contexts suggest Sidor was notorious for both physical violence toward his favorite goat and for thoroughly "stripping" (presumably shearing or skinning) his goats, making him an apt metaphor for both physical brutality and systematic destruction of valuable things.

Food preservation containers used by the beings of Maralpleicie, made from finely ground mother-of-pearl, hen's egg yolks, and glue from the Choozna sturgeon. "Those beings of Maralpleicie, however, preserved their edible products sealed hermetically not in 'poison-exuding tin cans,' such as the contemporary beings of the continent America use, but in what were then called 'Sikharenenian vessels'" (42.962). These vessels had the appearance of unpolished glass jars but were eventually abandoned when rational beings discovered they caused atrophy of "organic shame" in those who habitually consumed products preserved in them.

Quote from the 1950 text:

Those Sikharenenian vessels in Maralpleicie were prepared from very finely ground, what are called there 'mother-of-pearl,' 'yolks of hen's eggs,' and a glue obtained from the fish named the Choozna sturgeon.

These vessels had the appearance and quality of the unpolished glass jars now existing there on your planet.

In spite of all the obvious advantages of preserving products in such vessels, yet nevertheless, when certain beings with Reason in the country Maralpleicie constated that in those beings who habitually used products preserved in this way there was gradually atrophied what is called 'organic shame,' then, having succeeded in widely spreading among the other ordinary beings information about this constation of theirs, all the other surrounding beings, similar to them, gradually ceased to employ this method, and eventually it was so completely dropped from common use that even the knowledge that such a method had ever existed failed even to reach the fifth or sixth generation after them. (42.962-963)

Location in Book: Single appearance: Chapter 42, page 962. The term appears in Beëlzebub's comparison of ancient and modern food preservation methods, specifically contrasting these vessels with the "poison-exuding tin cans" of contemporary America.

Etymology / Notes: The term appears to combine "Sikharenen" (possibly indicating a specific type or quality) with "vessels." These containers represent an example of ancient technology that was superior to modern methods but was wisely abandoned when harmful side effects were discovered. The story illustrates how beings with genuine reason recognized that preserving food in certain ways had detrimental effects on human psychology, specifically causing the atrophy of "organic shame" - an essential quality for proper moral functioning.

A sacred religious rite created by the Great Moses specifically for boys, identical to the contemporary practice of circumcision. "The sacred 'Sikt ner chorn' was specially created for boys and the sacred 'Tzel putz kann' for girls, and they were to be obligatorily performed on all children of both sexes" (42.1007). This rite involves cutting the "Vojiano" or "frenum penis" to sever the connection between the head and the skin covering it, creating free movement of the prepuce and preventing the accumulation of substances that cause harmful itching leading to the maleficent habit of onanism.

Quotes from the 1950 text:

The rite of "Sikt ner chorn," for instance, was identical with your sooniat. By cutting what is called the "Vojiano" or the "frenum penis" of boys, the connection is severed between the head and the skin covering it, and thus there is obtained the free movement of this skin, or, as it is called, "prepuce penis." (42.1007)

These two rites were created by the Great Moses and introduced then into the ordinary life of the Judaic people in order to counteract that maleficent invention of clothes, thanks to which those factors were destroyed which were provided by Nature for the protection of these organs from the harmful action of the substances given off by them; and these two rites were transmitted from generation to generation, both to the followers of this Judaic religion themselves as well as to others who took over these useful rites almost unchanged. (42.1009)

Location in Book: Two appearances: Chapter 42, pages 1007 and 1009. The term appears in the context of an explanation about ancient Jewish religious customs designed to prevent childhood onanism and maintain proper hygiene.

Etymology / Notes: The term appears to be of ancient Hebrew or Egyptian origin, representing one of two sacred rites created by Moses (the other being "Tzel putz kann" for girls). The Great Moses, who learned medicine from Egyptian high priests who inherited knowledge from Atlantis, designed these rites to counteract the harmful effects of wearing clothes, which destroyed natural protective factors. The rite continued to be transmitted through generations and was adopted by early Christians before eventually disappearing from their practices, while remaining among Jewish followers as circumcision.

Initial cosmic formations that arise on planets during the transition of fundamental sacred laws, also called "Microcosmoses," representing the smallest "relatively independent formation" that maintains "the very smallest similarity to the Whole." (39.760) These formations serve as the foundational basis from which all subsequent life forms develop, including the "Tetartocosmoses" (three-brained beings such as humans). As Beelzebub explains: "owing to all the aforesaid, there first arose on this planet Earth also, as there should, what are called 'Similitudes-of-the-Whole,' or as they are also called 'Microcosmoses'" (9.85-86).

Quote from the 1950 text:

So, my boy, owing to all the aforesaid, there first arose on this planet Earth also, as there should, what are called 'Similitudes-of-the-Whole,' or as they are also called 'Microcosmoses,' and further, there were formed from these 'Microcosmoses,' what are called 'Oduristelnian' and 'Polormedekhtic' vegetations.

Still further, as also usually occurs, from the same 'Microcosmoses' there also began to be grouped various forms of what are called 'Tetartocosmoses' of all three brain-systems.

And among these latter there then first arose just those biped 'Tetartocosmoses' whom you a while ago called 'slugs.' (9.85-86)

Location in Book: Single appearance: Chapter 9, page 86.

Etymology / Notes: The term represents Gurdjieff's technical description of the cosmic principle whereby the smallest formations on planets must contain within themselves the essential characteristics of the universal Whole. This reflects the hermetic principle "as above, so below" - that each level of creation contains the structural patterns of all higher levels. The alternative term "Microcosmoses" emphasizes their role as miniature universes containing the fundamental laws and possibilities of the greater cosmos. These formations serve as the generative source for all subsequent biological evolution on a planet, following the sacred cosmological laws that govern universal creation and maintenance.

A type of clay found deposited in Earth's soil, used by ancient learned beings for producing orange light when burned. The clay deposits are typically located "near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha'" (40.836). This special clay was utilized in scientific experiments by great learned beings who required either "absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash'" (40.836) for conducting precise investigations into the laws of vibrations and cosmic phenomena.

Quotes from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.' (40.836)

These latter preparations were of course also made in absolute darkness, or in the orange light of Simkalash. (40.837)

Location in Book: First appearance: Chapter 40, page 836. Also appears on page 837.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The clay's specific association with naphtha (petroleum) deposits suggests it may be a bituminous or oil-bearing clay that produces a particular quality of orange light when burned. Its use in scientific experiments requiring special lighting conditions indicates the ancient learned beings understood that certain investigations into cosmic laws required precise environmental controls, including specific wavelengths of light that would not interfere with delicate observations of vibrational phenomena.

The original name of a settlement established by Buddhist sectarian followers called "The Self-tamers" who migrated from Pearlland to an isolated location to practice their special form of "suffering in solitude." This settlement later became "the principal center for all the beings of that region" and eventually "the whole country also came to be called by the same name" (22.255). The name was "afterwards changed several times and now it is called 'Tibet'" (22.255). The settlement was founded by these sectarians specifically to find "some inaccessible place where other beings similar to themselves, not belonging to the sect and not initiated into its 'arcana,' should not prevent them from producing upon themselves this same 'suffering' of special form which they had invented" (22.257).

Quotes from the 1950 text:

We traveled under these conditions more than a month of their time, and finally we came upon a small settlement of the three-brained beings who, as it appeared later, had only recently migrated there from Pearl land.

As we afterwards learned, this settlement was called 'Sincratorza'; and when this region was subsequently populated and this same place became the principal center for all the beings of that region, the whole country also came to be called by the same name.

The name of this place was afterwards changed several times and now it is called 'Tibet.' (22.255)

When after long searching they finally found this same place which we had happened to come upon - a place well suited for such a purpose as theirs - they, already solidly organized and materially secured, migrated together with their families, with great difficulties, there to that place almost inaccessible to their ordinary countrymen; and this place they then first called, as I have already told you, 'Sincratorza.' (22.257)

The said schism among them had occurred not long before our chance meeting with them, and at the time when we came upon that Sincratorza, they were already beginning little by little to migrate to other places which they had recently found and which were even more suitable for an isolated existence. (22.257)

Location in Book: First appearance: Chapter 22, page 255. Also appears on pages 257 and 258.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sincratorza represents a significant geographical and spiritual landmark in the narrative, serving as the ancient name for what became Tibet. The settlement's establishment demonstrates the tendency of religious sectarians to seek isolation for extreme spiritual practices, eventually leading to a schism between the "Orthodoxhydooraki" (22.258) (who remained faithful to their original obligations) and the "Katoshkihydooraki" (22.258) (who renounced certain obligations after their wives rebelled against the harsh practices). The name change to Tibet marks the historical transformation from a small sectarian settlement to a major spiritual center, illustrating how religious movements can evolve into entire cultural regions.

A small continent that existed near Africa in ancient times, which was completely destroyed during the second Transapalnian perturbation. Sinndraga housed one of the seven exact copies of Makary Kronbernkzion's Boolmarshano (sacred text) "The Affirming and Denying Influences on Man," which was "assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa" (44.1133). Like Atlantis, this continent "entered with all that was on it within the planet" (44.1133) during the catastrophic geological upheaval, resulting in the complete loss of this important repository of ancient wisdom.

Quote from the 1950 text:

One of these mentioned copies, as my what is called 'Spipsychoonalian investigations' cleared up for me, was then assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa.

During the second Transapalnian perturbation to that ill-fated planet, this small continent 'Sinndraga,' also just like the continent Atlantis, entered with all that was on it within the planet. (44.1133)

Location in Book: Single appearance: Chapter 44, page 1133. Also mentioned on the same page in the continuation of the discussion.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sinndraga represents one of the lost repositories of ancient sacred knowledge, emphasizing the theme of wisdom being destroyed through cosmic catastrophes. The continent's destruction during the second Transapalnian perturbation parallels the fate of Atlantis, serving as an example of how sacred teachings and their physical repositories can be lost to planetary upheavals. The loss of the Boolmarshano copy housed there illustrates the fragility of knowledge transmission and the cosmic-scale obstacles facing the preservation of sacred wisdom across generations. This geographical reference reinforces Gurdjieff's narrative technique of using lost continents to explain both the origins and the systematic destruction of ancient esoteric knowledge which is a recurring theme in Beelzebub's Tales to His Grandson.

Unusual results that arise in higher being-bodies due to cosmic contamination from the "Geneotriamazikamnian contact" (39.799) that occurred after the Choot-God Litanical period. These sins result from "certain manifestations of other parts of the given being, in whom these sacred arisings were coated, began to enter and to be assimilated in the composition of the presences of these higher parts and to give also very unusual results which afterwards came to be called and are called until now 'sins-of-the-body-of-the-soul'" (39.799). This contamination prevents higher being-bodies from uniting with the Most Most Holy Protocosmos, even when they have reached the required gradation of Objective Reason, because they no longer correspond to the conditions of existence in that sacred sphere.

Quote from the 1950 text:

And it was from this time on, that these sacred arisings began to have in their presences special properties which were obtained from this, that certain manifestations of other parts of the given being, in whom these sacred arisings were coated, began to enter and to be assimilated in the composition of the presences of these higher parts and to give also very unusual results which afterwards came to be called and are called until now 'sins-of-the-body-of-the-soul.'

Just these same various results served as a cause for this, that these cosmic formations, even if they had in their perfecting reached to the required gradation of Objective Reason, yet they had ceased to correspond in their common presences to the conditions of existence in the sphere of the Most Most Holy Protocosmos, and from that time on they lost the possibility of being deemed worthy to unite themselves with it. (39.799)

Location in Book: Single appearance: Chapter 39, page 799.

Etymology / Notes: This term represents one of Gurdjieff's most profound cosmological concepts, describing the cosmic consequences of a fundamental disruption in the sacred order. The "sins" are not moral transgressions but cosmic contaminations that occur when unusual vibrations from perfected beings unite with the sacred Theomertmalogos in the atmosphere of the Most Most Holy Sun Absolute. This creates a "Geneotriamazikamnian contact" (39.799) that changes the pure emanations, causing higher being-bodies to develop special properties that prevent their ultimate reunion with the Source. The concept illustrates the cosmic tragedy where even beings who achieve Objective Reason become cosmically "stained" and require special divine intervention (the establishment of Purgatory) to purify themselves. This represents Gurdjieff's explanation for why spiritual development alone is insufficient without proper cosmic conditions and a crucial element in understanding Gurdjieff's explanation for the establishment of Purgatory and the cosmic obstacles facing spiritual development.

An ancient surgical procedure equivalent to what is now called "Caesarian operations," used by beings on the island of Balakhanira before the loss of Atlantis. This medical intervention became necessary due to a progressive narrowing of the pelvis in females of that particular group, which eventually made natural childbirth impossible. "Two centuries before the final cessation of their race, they were already producing all the accidental conceptions in them and the so to say 'haphazard' forming of these conceptions for their appearance, as is said there, 'in God's World' by the means then called 'Sitrik,' namely, by means of what is now called Caesarian operations" (42.1054). This anatomical degeneration ultimately led to the complete extinction of this isolated group through a process the learned members of the society Akhaldan called "Dezsoopsentoziroso."

Quote from the 1950 text:

This extraordinary particularity was that several centuries before the final cessation of their race, there began gradually to narrow in their beings of the female sex what is called the pelvis.

The progressiveness of this narrowing was such that two centuries before the final cessation of their race, they were already producing all the accidental conceptions in them and the so to say 'haphazard' forming of these conceptions for their appearance, as is said there, 'in God's World' by the means then called 'Sitrik,' namely, by means of what is now called Caesarian operations. (42.1054)

Location in Book: Single appearance: Chapter 42, page 1054.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sitrik represents an example of how biological/medical necessity can drive technological innovation, even in ancient times. The procedure was developed in response to a specific evolutionary dead-end where natural anatomical changes made conventional childbirth impossible. This historical example serves within Gurdjieff's narrative to illustrate how isolated populations can develop unique adaptive responses to biological challenges, while also demonstrating the tragic inevitability of extinction when such adaptations prove insufficient. The term also reflects Gurdjieff's detailed attention to the medical and biological aspects of human existence within his cosmological framework.

A severe psychophysical shock that threatens to shatter the connection between separate being-centers in a three-brained being. This term describes an extreme state of traumatic disruption that can occur when a being experiences devastating emotional shock, such as learning of the violent death of a beloved friend. As Beelzebub explains when learning of his friend's murder: "So when I learned about this terrible fact, there almost occurred in my whole presence a 'Skinikoonartzino,' that is to say, the connection between my separate being-centers was almost shattered" (19.204). This represents one of the most dangerous states a being can experience, where the fundamental unity of the thinking, feeling, and moving centers becomes critically endangered.

Quote from the 1950 text:

I have already told you, that I had begun to love him as one of my nearests. So when I learned about this terrible fact, there almost occurred in my whole presence a 'Skinikoonartzino,' that is to say, the connection between my separate being-centers was almost shattered. (19.204)

Location in Book: Single appearance: Chapter 19, page 204.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Skinikoonartzino represents one of Gurdjieff's most sophisticated psychological concepts, describing a state of trauma so severe that it threatens the fundamental organizational structure of consciousness itself. It is a critical psychological concept within Gurdjieff's understanding of being-structure, describing a state where extreme trauma threatens the fundamental integrity of a being's psychophysical unity. The condition specifically targets the connections between the three separate being-centers (thinking, feeling, and moving), which normally function in coordination and illustrates the delicate nature of the coordination. This term illustrates Gurdjieff's sophisticated understanding of how severe emotional shock can disrupt the basic organizational structure of consciousness itself, potentially leading to psychological fragmentation or complete psychic breakdown. The concept emphasizes the delicate nature of being-integration and the catastrophic effects that overwhelming trauma can have on a being's fundamental coherence.

A state of being characterized by grumbling or complaining, as experienced by beings from Beelzebub's planet. The term is used in conjunction with "Tsirikooakhtz" (irritability) to describe Ahoon's disagreeable condition following a misunderstanding with German beings on Earth. According to Beelzebub, this new German word "doctor" made Ahoon "for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess" (31.554)

Quote from the 1950 text:

Tell us, old man, how this then happened and what made you for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess. (31.554)

Location in Book: Single appearance: Chapter 31, page 554. The term appears only in this specific context.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The consonant-heavy construction with the "iny" ending creates a somewhat whining or complaining sound, fitting for a word describing grumbling behavior. The pairing with "Tsirikooakhtz" (irritability) indicates these are complementary emotional states from the psychological vocabulary of beings on Beelzebub's planet, demonstrating that even highly developed cosmic beings experience disagreeable emotional states, though perhaps with more precise terminology than Earth beings possess.

A type of cosmic contact that results in catastrophic transformation, occurring when accumulated Hanbledzoin meets with "reinforced blending of the sacred active element Okidanokh" in the atmosphere. As described in the narrative, "between these two cosmic 'results,' still only in the process of transition from one definite cosmic phenomenon to another, a what is called 'Sobrionolian contact' resulted" (38.731). This contact produces the accelerated cosmic phenomenon called "Noughtounichtono" - the sudden and instantaneous evolution of all cosmic formed crystallizations, transforming everything into the prime source substance Etherokrilno.

Quote from the 1950 text:

This Sobrionolian contact, or as it would be said on your planet Earth this 'explosion,' was so powerful that during this Noughtounichtono there, everything without any exception was transformed into Etherokrilno, both the planetary body of the chief of this small group of beings as well as all the six other brethren there who had completed this sacred sacrament, and likewise in general all the spiritualized or only concentrated surplanetary formations which were in the given region within an area of one 'Shmana,' or as your favorites would say 'one square kilometer.' (38.731-732)

Location in Book: Single appearance: Chapter 38, page 731.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The contact occurs specifically in the context of a failed sacred ritual attempt by terrestrial initiates, resulting in the complete destruction of all spiritual and material formations within a one-kilometer radius and the loss of all sacred texts and knowledge belonging to the genuine initiated beings. The term describes a specific type of cosmic catastrophe that occurs when accumulated Hanbledzoin (a substance produced during certain sacred rituals) meets with atmospheric concentrations of Okidanokh, resulting in the complete transformation of all matter in the affected area into the prime source substance Etherokrilno. This particular incident destroyed all the sacred knowledge and texts belonging to genuine terrestrial initiates, representing a significant loss in the narrative's spiritual history.

The name given by contemporary terrestrial three-brained beings to "the totality of these small localizations" of their third brain, dispersed throughout their common presence but concentrated chiefly "in the region of what is called the 'pit of the stomach'" (39.780). Originally, this third brain was localized in one place in the breast region, but Nature was compelled to change its system of localization, gradually dispersing it into small concentrations scattered over the whole planetary body. The beings themselves also call this "the 'complex of the nodes of the sympathetic nervous system'" (39.780). These scattered nerve nodes serve as a neutralizing principle, accumulating "all the results obtained from the affirming and denying manifestations of their head-brain and spinal marrow" (39.780).

Quotes from the 1950 text:

That is to say, she gradually dispersed the localization of this organ, which had had its concentration in one place in them, into small localizations over the whole of their common presence, but chiefly in the region of what is called the 'pit of the stomach.' The totality of these small localizations in this region they themselves at the present time call the solar plexus or the 'complex of the nodes of the sympathetic nervous system.' (39.780)

...most of the separate parts of this being brain are localized in them, just in that place of their planetary body where such a normal being brain should be, namely, in the region of their breast, and the totality of these nerve-nodes in their breast, they call the 'Solar Plexus.' (17.147)

Location in Book: First appearance: Chapter 1, page 37. Recurs (1.45), (17.147) and (39.780) with the most detailed explanation.

Etymology / Notes: The term reflects the beings' own designation for what was originally a unified brain center but became dispersed into small localizations throughout the body due due to the deterioration of their being-existence. This transformation represents a fundamental change in the three-brained beings' inner organization, with the solar plexus now serves as the neutralizing principle in the triad of brain centers, accumulating results from the interactions between the head-brain and spinal marrow, and is a crucial component in the triad of brain centers (head-brain, spinal marrow, and solar plexus) that function according to the law of the sacred Triamazikamno.

A term used by the Babylonian learned beings to designate "various procedures and ceremonies which have already been established for centuries in the social and family life of people and which automatically pass from generation to generation" (30.460). These human ceremonial forms served as one of two primary means for transmitting true knowledge to future generations, alongside Afalkalna (material productions). As described in the text, "In regard to the human Soldjinoha, as for instance various 'mysteries,' 'religious ceremonies,' 'family and social customs,' 'religious and popular dances,' and so on, then although they often change in their external form with the flow of time, yet the impulses engendered in man through them and the manifestations of man derived from them always remain the same" (30.460). The Babylonian learned beings intended to encode knowledge within these ceremonial forms using the Law of Sevenfoldness, ensuring transmission across generations.

Quotes from the 1950 text:

I personally suggest that this transmission to future generations be made through the human what are called 'Afalkalna,' that is through various productions of man's hands which have entered into use in the daily life of the people, and also through the human 'Soldjinoha,' that is through various procedures and ceremonies which have already been established for centuries in the social and family life of people and which automatically pass from generation to generation. (30.460)

Well then, of the knowledge now existing which we have personally attained or which has reached us from times past, just that knowledge which we shall agree is useful for our remote descendants, must be indicated in some way or other in the said human Afalkalna and Soldjinoha, so that in the future it may be perceived by the pure Reason of man by means of this great Universal Law. (30.461)

Location in Book: First appearance: Chapter 30, page 460. Recurs on pages 461, 517, and 519 in the context of the Babylonian transmission methods and their subsequent fate.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Most of these transmission vehicles were destroyed through the beings' processes of "reciprocal destruction" and the general deterioration of conscious knowledge. However, one branch of Soldjinoha survived: "sacred dances," which still contained encoded information accessible through conscious labor (30.519). The term represents one of Gurdjieff's key concepts for how esoteric knowledge can be preserved through traditional ceremonial forms that naturally persist across generations. Unlike material productions (Afalkalna), these ceremonial procedures maintain their essential impulse-generating qualities even when their external forms change over time. The Babylonian learned beings intended to encode vital knowledge within these cultural vehicles using the Law of Sevenfoldness, though most were subsequently lost except for "sacred dances" which still contained accessible encoded information.

A cosmic law that affects all three-brained beings throughout the universe, periodically engendering in them an increased need for evolving in the sense of acquiring Objective Reason. While three-brained beings on other planets "await the action of Solioonensius with impatience because, thanks to it, the need for evolving, in the sense of the acquiring of Objective Reason by them, increases in them by itself" (34.622), on Earth this law produces abnormal results due to the beings' deteriorated conditions of existence. The law's action is triggered by cosmic causes flowing from "the common cosmic Harmonious Movement," specifically involving "the periodic tension of the sun of its system, which tension proceeds in its turn thanks to the influence upon this sun of a neighboring solar system, which exists under the name of 'Baleaooto'" (34.622). On Earth, instead of promoting genuine self-perfection, this law often manifests as the "need of freedom" that serves as a fundamental cause of revolutionary processes and social upheavals.

Quotes from the 1950 text:

First of all you must be told that all the three-brained beings, on whatever planet they may arise, and whatever exterior coating they may receive, always await the manifestations of the action of this law with impatience and with joy, somewhat how your favorites await what are called their feasts of 'Easter,' 'Bairam,' 'Zadik,' 'Ramadan,' 'Kaialana,' and so on.

The only difference is in this, that your favorites await these feasts of theirs with impatience because on these 'holydays' it has become customary among them to allow themselves to be more 'jolly' and to 'booze' freely; while the beings of the other planets await the action of Solioonensius with impatience because, thanks to it, the need for evolving, in the sense of the acquiring of Objective Reason by them, increases in them by itself. (34.622-623)

The tension in all the planets acts also on the common presences of all beings arising and breeding on them, always engendering in the beings, besides desires and intentions of which they are not aware, the feeling called 'sacred labolioonosar,' or as your favorites would say, the feeling of religiousness, namely, that 'being-feeling' which at times appears in the desire and striving for, as I have already said, speedier self-perfecting in the sense of Objective Reason. (34.623)

Location in Book: First appearance: Chapter 19, page 190. Extensively discussed in Chapter 34, pages 622-641, with additional references on pages 602, 605, and 843.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This cosmic law has acted on Earth's three-brained beings at least forty times since the second Transapalnian perturbation (the loss of Atlantis), often manifesting in Egypt due to its position as a "center of gravity radiations" (34.632). The law's abnormal effects on Earth result from the absence of genuine being-conscience in the beings' ordinary consciousness, transforming what should be a spiritual evolutionary impulse into destructive revolutionary processes that ultimately lead nowhere beneficial. The term represents a fundamental cosmic law in Gurdjieff's system that normally promotes spiritual evolution but becomes distorted on Earth due to the beings' abnormal conditions of existence. Instead of fostering genuine self-perfection, it manifests as destructive revolutionary impulses that repeatedly lead to social upheavals without lasting beneficial results. The law operates through cosmic influences originating from the solar system Baleaooto and has been a recurring factor in Earth's tumultuous history, particularly in Egypt and more recently in Russia's Bolshevik revolution.

A great comet belonging to the solar system Baleaooto that serves as a key factor in the cosmic chain of causation affecting Earth through the action of the cosmic law Solioonensius. As described in the text, "among the number of its 'concentrations' there is a great comet Solni, which, according to certain known combinations of the common-cosmic Harmonious Movement at times approaches on its falling very near to its sun Baleaooto, which is forced by this to make a 'strong tension' in order to maintain the path of its own falling" (34.622-623). This periodic tension creates a chain reaction: the sun Baleaooto's tension influences neighboring solar systems including Ors (Earth's solar system), causing the sun Ors to strain itself, which in turn affects all concentrations in its system including Earth, ultimately triggering the cosmic law Solioonensius in all three-brained beings.

Quote from the 1950 text:

In this latter system however, such a center of gravity of causes arises because among the number of its 'concentrations' there is a great comet Solni, which, according to certain known combinations of the common-cosmic Harmonious Movement at times approaches on its falling very near to its sun Baleaooto, which is forced by this to make a 'strong tension' in order to maintain the path of its own falling. This tension provokes the tension of the suns of the neighboring systems, among the number of which is the system Ors; and when the sun Ors strains itself not to change its path of falling inherent to it, this sun Ors in its turn provokes the same tension in all the concentrations of its own system, among which is also the planet Earth. (34.622-623)

Location in Book: Single appearance: Chapter 34, page 622.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Solni represents a crucial element in Gurdjieff's cosmological framework, demonstrating how distant cosmic events can have profound effects on planetary existence through the interconnected nature of cosmic movements. Its periodic approach to sun Baleaooto initiates a cosmic cascade that ultimately manifests as the evolutionary impulse (or its distorted forms) in Earth's three-brained beings through the law Solioonensius. This demonstrates the interconnected nature of cosmic laws and the principle that seemingly remote cosmic events can have profound effects on planetary existence through the "common cosmic Harmonious Movement."

A specialized apparatus of complex construction used in Gornahoor Harharkh's laboratory on the planet Saturn. As described in the text, this device was "a 'Soloohnorahoona' of special construction, or as your favorites would say, a 'pump of complex construction for exhausting atmosphere to the point of absolute vacuum'" (18.155). This apparatus was one of several large independent appliances in Gornahoor Harharkh's enormous workshop, designed to create the absolute vacuum conditions necessary for his elucidatory experiments with the Omnipresent Okidanokh. The device was operated by moving one of its parts with a wing, which activated a certain mechanism within the pump to begin the vacuum creation process.

Quote from the 1950 text:

There was also there, apart, another independent large appliance which as it afterwards appeared, was a 'Soloohnorahoona' of special construction, or as your favorites would say, a 'pump-of-complex-construction-for-exhausting-atmosphere-to-the-point-of-absolute-vacuum.' (18.155)

Location in Book: Single appearance: Chapter 18, page 155.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This specialized vacuum pump was essential to Gornahoor Harharkh's scientific demonstrations on Saturn, creating controlled laboratory conditions necessary to demonstrate the properties and behavior of the active parts of Okidanokh. The apparatus represents the advanced scientific technology and sophisticated level of knowledge available to three-brained beings on other planets, contrasting with the limited technological development of Earth's beings in Gurdjieff's cosmological framework.

The name given by the great Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel to two special particularities they discovered within the sacred law of Heptaparaparshinokh. These were "two of its Mdnel-Ins" that the brothers were "the first to constate" (40.832). The term meant "obligatory gap aspects of the unbroken flowing of the whole" (40.832), representing specific interruptions or intervals that necessarily occur at certain places within the process of this cosmic law. Due to this discovery, the brothers called their branch of knowledge the law of "ninefoldness" rather than "sevenfoldness," because they added these two newly discovered particularities to the seven obvious "different manifestations" they called "Dooczako." Their detailed researches convinced them "beyond all doubt that in all the cosmic 'transitory results' they investigated, these particularities first constated by them likewise obligatorily always proceed in certain places of the process of this great law" (40.832).

Quote from the 1950 text:

...they were even the first there on Earth who also constated two of the three chief law-conformable particularities present in that great law about which I have already spoken to you, and, namely, they were the first to constate two of its Mdnel-Ins; they then called that branch of genuine knowledge, similar to that which on the continent of Atlantis was called the 'seven-aspectness of every whole phenomenon,' the law of 'ninefoldness' and they called it thus because they added to the seven obvious 'different manifestations,' called by them 'Dooczako,' of this great law, these two particularities first constated by them and named by them 'Sooanso-Toorabizo,' which name meant 'obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole.' (40.831-832)

Location in Book: Single appearance: Chapter 40, page 832.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The discovery of these "obligatory gap aspects" represents a significant advancement in understanding cosmic law, revealing that what appears to be a continuous sevenfold process actually contains necessary interruptions or intervals. This corresponds to Gurdjieff's teaching about the stops or gaps in the octave, showing that the brothers discovered what Western esoteric tradition calls the missing semitones in the musical scale - the intervals between mi-fa and ti-do where additional conscious effort is required for the process to continue.

A religious custom also known as "circumcision," practiced by beings on the continent of Asia as part of their everyday existence. As described in the text, "The first of these customs, namely, sooniat, or, as it is otherwise called 'circumcision,' not only saves most of the Asiatic beings of responsible age from many venereal diseases there, but also safeguards many of the children and youths of the continents of Europe and America against, namely, that 'scourge' known there under the name 'onanism'" (42.977). The practice involves cutting "the 'frenum' and 'prepuce' of the 'penis'" in male children at a certain age (47.977). This custom was originally established by the Great Moses for the Judaic people and was later incorporated into both Christian and Mohammedan religions, though it "very quickly and suddenly entirely disappear[ed] from the Christian religion" (42.1003). Moses created this practice after discovering widespread "Moordoorten" (onanism) among the children during their journey from Egypt to Canaan, developing it based on his medical knowledge gained from Egyptian high priests.

Quotes from the 1950 text:

The beings of most of the groups on the continent Asia are safeguarded against many venereal diseases as well as against any other 'sexual abnormalities' if only, for instance, by such customs known there by the names 'Sooniat' and 'Abdest.' (42.977)

This custom which you call sooniat was first created and introduced into the Judaic religious doctrine by the Great Moses. (42.1003)

The rite of 'Sikt ner chorn,' for instance, was identical with your sooniat. By cutting what is called the 'Vojiano' or the 'frenum penis' of boys, the connection is severed between the head and the skin covering it, and thus there is obtained the free movement of this skin, or, as it is called, 'prepuce penis.' (42.1007)

Location in Book: First appearance: Chapter 42, page 977. Recurs on pages 1003, 1007, and 1010 in detailed discussions of its religious and medical origins.

Etymology / Notes: The term represents the earthly beings' designation for a practice with both religious and medical significance. Moses learned the medical principles behind this custom during his time with Egyptian high priests who possessed knowledge transmitted from the learned society Akhaldan of Atlantis. The practice demonstrates how certain religious customs serve practical health purposes, mechanically removing substances that would otherwise cause harmful conditions, particularly in children during periods of sexual organ development.

A descriptive term indicating conditions that are excellent and highly favorable for ordinary being-existence. The word appears in the context of describing the shores of the Sea of Beneficence (later called Asia), where Atlantean hunters settled after being so pleased with the location that they "did not wish to return to the continent Atlantis" (20.210). As stated in the text, "That country was at that time indeed so excellent and so 'Sooptaninalnian' for ordinary being-existence, that no being who could think at all could help liking it" (20.210). The region described as Sooptaninalnian contained abundant Pirmarals, multitudes of fruit trees whose fruit served as the principal first being-food, vast numbers of birds, and a sea so rich with fish "that they could almost be caught with one's bare hands." The soil was so fertile that "any part of them could be adapted for growing anything you like" (20.210).

Quote from the 1950 text:

That country was at that time indeed so excellent and so 'Sooptaninalnian' for ordinary being-existence, that no being who could think at all could help liking it. (20.210)

Location in Book: Single appearance: Chapter 20, page 210.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It describes an ideal environment that naturally supports the flourishing of three-brained beings through abundant natural resources, favorable climate, and fertile conditions. The concept represents a harmonious relationship between beings and their environment, where Nature provides all necessary conditions for proper existence without struggle or artificial manipulation - a stark contrast to the increasingly abnormal conditions that three-brained beings later created for themselves This concept emphasizes the importance of harmonious relationship between beings and their natural environment, where all necessary conditions for flourishing existence are provided by Nature without the need for artificial manipulation or struggle.

A planet from which Saint Venoma originated before being taken to the holy planet Purgatory for his merits. As described in the text, "Saint Venoma had been taken for his merits from the planet 'Soort' to the holy planet 'Purgatory,' where, after he had familiarized himself with his new surroundings and new duties, he gave all his free time to his favorite work" (4.66). Once on Purgatory, Saint Venoma devoted himself to seeking "what new phenomena could be found in various combinations of already existing, law-conformable phenomena" (4.66). It was during these pursuits that he made his famous discovery known as the "Law of Falling," which states that "Everything existing in the World falls to the bottom. And the bottom for any part of the Universe is its nearest 'stability'" (4.66). This cosmic law became fundamental to understanding the forces that maintain the positions of suns and planets in the Universe.

Quote from the 1950 text:

Saint Venoma had been taken for his merits from the planet 'Soort' to the holy planet 'Purgatory,' where, after he had familiarized himself with his new surroundings and new duties, he gave all his free time to his favorite work. (4.66)

Location in Book: Single appearance: Chapter 4, page 66.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Soort represents one of many planets in the universe that produce beings capable of spiritual advancement sufficient to merit translation to the holy planet Purgatory. Saint Venoma's elevation from Soort to Purgatory demonstrates the cosmic principle of merit-based advancement, and his subsequent discovery of the Law of Falling shows how beings from various planets can contribute fundamental knowledge to universal understanding. This exemplifies Gurdjieff's teaching that spiritual development and cosmic law comprehension are universal possibilities not limited to any single world.

The highest being-body of three-brained beings, formed from sacred cosmic substances and capable of immortal existence when properly developed. In Gurdjieff's cosmological framework, the soul represents "the highest being-body itself, being formed of crystallizations received directly from the sacred Theomertmalogos into the solar system within the limits of which the being arises and where his existence proceeds, can never decompose" (39.768). The soul is distinguished from the planetary body and the Kesdjan body as the third and highest of the three possible being-bodies. As described in the text, "that part of the being-blood which almost everywhere is called the sacred being Hanbledzoin, and only on certain planets is called the 'sacred Aiesakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute" (32.569). The soul can only be coated and perfected through conscious work involving "Aiessirittoorassnian-contemplation actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts" (32.570).

Quotes from the 1950 text:

But the higher being body itself, being formed of crystallizations received directly from the sacred Theomertmalogos into the solar system within the limits of which the being arises and where his existence proceeds, can never decompose; and this 'higher part' must exist in the given solar system as long as it does not perfect itself to the required Reason, to just that Reason, which makes similar cosmic formations what are called 'Iranki paekh' i.e., such formations of the mentioned Most Most Sacred substances as can exist and be independent of Kesdjanian arisings and at the same time not be subject to what are called 'painful' influences from any external cosmic factors whatsoever. (37.768)

Finally, that part of the being-blood which almost everywhere is called the sacred being Hanbledzoin, and only on certain planets is called the 'sacred Aiesakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute. (32.569)

And the sacred cosmic substances required for the coating of the highest being-body, which sacred being part of theirs, as I have already told you, they call soul, can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called 'Aiessirittoorassnian contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts. (32.569)

Location in Book: First appearance: Chapter 1, page 23. Extensively discussed throughout with major explanations in chapters 19, 20, 21, 22, 24, 28, 30, 32, 38, 39, 41, 42, 43, 44, and 48. Approximately 90 instances throughout the text.

Etymology / Notes: While using the familiar term "soul," Gurdjieff completely redefines it within his cosmological system. Unlike traditional religious concepts of an innate soul, Gurdjieff teaches that the soul must be consciously created through specific inner work involving the highest cosmic substances. The text also contrasts this genuine understanding with various false teachings about the soul prevalent on Earth, including both "dualistic" theories that assume an automatic soul and "atheistic" theories that deny any higher possibilities. The soul is the third and highest of three possible being-bodies (planetary body, Kesdjan body, and soul) and the ultimate goal of three-brained beings' development - a crystallized higher body capable of objective reason and immortal existence, formed from the highest cosmic substances through conscious effort and understanding. The extensive discussion throughout the text reveals this as a fundamental goal of human development - the crystallization of a higher body that can exist independently and participate in cosmic processes at the highest level.

A term referring to what terrestrial three-brained beings call "brains" - the specialized concentrations or localizations within beings that are designed by Nature "for the perception and accumulation of all kinds of impressions, as well as of the results of conscious being awareness" (37.686). These concentrations, which "among the newly born are still quite pure and of maximum perceptivity" (37.686), become corrupted through the maleficent process of contemporary "education." As described in the text, through their harmful educational practices, beings "fill and drive into what are called the 'Spetsitooalitivian-concentrations,' or as they themselves would say, the 'brains' of these newly born beings, all kinds of their ephemerally fantastic ideas" (37.686). This corruption continues "for the majority of them almost up to the age when they should already be responsible beings" (37.686), causing their general functioning to adapt only to false and fantastic ideas rather than to genuine conscious awareness and authentic perception of reality.

Quote from the 1950 text:

Thanks to their maleficent usage 'to educate,' they fill and drive into what are called the 'Spetsitooalitivian-concentrations,' or as they themselves would say, the 'brains' of these newly born beings, all kinds of their ephemerally fantastic ideas, which brains are localized in general in beings for the perception and accumulation of all kinds of impressions, as well as of the results of conscious being awareness, and which among the newly born are still quite pure and of maximum perceptivity. (37.686)

Location in Book: Single appearance: Chapter 37, page 686.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The compound term emphasizes both the specialized nature ("Spetsitoo-") and the active, formative quality ("-alitivian") of these brain centers. This concept demonstrates Gurdjieff's teaching about how the natural capacity for genuine perception and conscious awareness becomes corrupted through improper education that fills the pure receptive centers with "ephemerally fantastic ideas" rather than allowing them to develop their intended function of perceiving and accumulating authentic impressions and conscious awareness.

The term represents a crucial concept in Gurdjieff's critique of modern education systems. These brain centers are naturally designed to be pure and maximally perceptive for authentic learning and conscious awareness. However, through what Gurdjieff calls "maleficent education," these centers become filled with "ephemerally fantastic ideas" instead of developing their proper function. This corruption conditions beings to respond only to false concepts rather than developing genuine perception and conscious awareness, representing a fundamental miseducation that prevents proper human development from the earliest age.

A term referring to special investigative methods that utilize psychic or mediumistic means to gather information about past events. Beelzebub employed these "Spipsychoonalian means" during his investigations on Earth, particularly to learn about historical events that occurred long before, when conventional traces had disappeared. As described in the text, "I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means" (44.1136). Among these methods, Beelzebub specifically used "mediumism," working with specially prepared mediums who possessed "the mentioned special property" for accessing information from the remote past (44.1136). Through these Spipsychoonalian investigations, Beelzebub was able to discover the location of ancient artifacts and trace historical events that would otherwise have been impossible to uncover through ordinary means.

Quotes from the 1950 text:

And so, my boy, when during that sixth descent of mine I learned about the beginning of that sad common cosmic history which came about there on your planet, and when I began to investigate it on the spot during my sojourn there, and also to make clear to myself the individuality of this Makary Kronbernkzion, then, because a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there, I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means. (44.1136)

One of these mentioned copies, as my what is called 'Spipsychoonalian investigations' cleared up for me, was then assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa. (44.1133)

Location in Book: First appearance: Chapter 44, page 1133. Recurs on page 1136 with detailed explanation of the methods.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The compound structure suggests a combination referring to specialized psychic investigation techniques. These methods represent legitimate investigative tools when properly applied by a being of Beelzebub's development, contrasting with the misuse of similar phenomena by ordinary beings on Earth. The investigations required specially prepared mediums who had developed access to their subconsciousness and retained the psychic faculty for perceiving past events - a capacity that accidentally survived in certain individuals despite the general deterioration of such abilities among Earth's three-brained beings.

A "fantastic branch" of terrestrial science that supposes each human being already possesses a "higher being-part" or soul, and that a "transmigration" occurs continuously to this soul. According to Beelzebub, this theory represents nothing more than "the fruits of their idle fancy" and exemplifies the kind of "pseudo-teachings" that have emerged from the corrupted understanding of genuine Sacred Individuals' teachings. Spiritualism is described as "the fantastic branch of this theory of their 'science,' now called spiritualism, they suppose among other things that each of them already has a higher being-part or, as they call it, a soul, and that a transmigration must be occurring the whole time to this soul" (39.767). In the "From the Author" section, spiritualism is characterized as a belief system where adherents claim "that communication has already been established with the beings populating this world of the 'Beyond'" (48.1216).

Quotes from the 1950 text:

According to the fantastic branch of this theory of their 'science,' now called spiritualism, they suppose among other things that each of them already has a higher being-part or, as they call it, a soul, and that a transmigration must be occurring the whole time to this soul, i.e., something of the kind of this same 'Okipkhalevnian exchange' of which I have just spoken. (39.767)

Owing once again merely to the strangeness of their psyche, the intentional suffering and conscious labors of this Sacred Individual, Saint Buddha, who had been specially actualized for them with a planetary presence similar to theirs, have ever since hovered and still hover in vain; nor have they yet actualized any lawfully expected real results whatsoever, but have engendered and until now continue to engender only all kinds of 'pseudo-teachings' there, like those existing there in recent times under the names of 'Occultism,' 'Theosophy,' 'Spiritualism,' 'Psychoanalysis,' and so on, which before as now, are means only for the obscuring of their already, without this, obscured psyche. (21.249)

One bitten with spiritualism would say that, side by side with the visible world, there exists also another, a world of the "Beyond," and that communication has already been established with the beings populating this world of the "Beyond." (48.1216)

Location in Book: First appearance: Chapter 21, page 249. Also appears in Chapter 39, page 767, and Chapter 48, page 1216.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Spiritualism is grouped with other "pseudo-teachings" that emerged from the distortion of genuine Sacred teachings, particularly those of Saint Buddha. It represents one of the contemporary movements that, according to Beelzebub, serve only to further obscure human understanding rather than clarify it. The teaching is criticized for its fundamental misunderstanding of the actual cosmic laws governing the higher being-parts after death, particularly the law of "Tenikdoa" or "law of gravity" that causes genuine higher being-parts to rise immediately from the planet's surface.

Stopinder refers to the distance between each two of the seven deflections or "centers of gravity" of the fundamental sacred cosmic law of Heptaparaparshinokh. As Beelzebub explains, "the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder of the sacred Heptaparaparshinokh'" (39.751). The sacred law "has seven deflections or, as it is still otherwise said, seven 'centers of gravity'" and "passing through everything newly arising and everything existing, always makes its completing processes with its seven Stopinders" (39.751).

Quotes from the 1950 text:

This sacred primordial cosmic law has seven deflections or, as it is still otherwise said, seven 'centers of gravity' and the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder-of-the-sacred-Heptaparaparshinokh.'

This law, passing through everything newly arising and everything existing, always makes its completing processes with its seven Stopinders. (39.750-751)

And, namely, with the purpose of providing the 'requisite inherency' for receiving, for its functioning, the automatic affluence of all forces which were near, he lengthened the Stopinder between its third and fourth deflections.

This same Stopinder of the sacred Heptaparaparshinokh is just that one, which is still called the 'mechano-coinciding-Mdnel-In.' (39.754)

Location in Book: First appearance: Chapter 39, page 751. The concept recurs throughout the extensive explanations of the sacred Heptaparaparshinokh, particularly in Chapters 39-40 and in later discussions of cosmic processes and being-food transformations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Three specific Stopinders are mentioned as having been altered by Endlessness during the creation of the Megalocosmos: the "mechano-coinciding-Mdnel-In" (lengthened) (39.753-754), the "intentionally actualized Mdnel-In" (shortened) (39.754), and "Harnel-Aoot" (disharmonized) (39.754-755). These changes transformed the previously independent functioning of the sacred law into a dependent system requiring external forces, establishing the Trogoautoegocratic maintenance of the universe.

The collection of crystallized consequences of the organ Kundabuffer that form the basis of each individual being's false personality and distorted perceptions. Subjectivity is composed of such properties as "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and similar manifestations that prevent objective perception and reasoning. According to Beelzebub, this subjectivity makes terrestrial three-brained beings easily susceptible to believing any fiction, provided it appeals to one of these crystallized properties. The text describes how "all his being-judgments and all his deductions from them are always purely peculiarly subjective in him and have no connection not only with the genuine being-impulses arising also in him, but also neither with those general cosmic lawful phenomena" 32.567). In the "From the Author" section, overcoming one's "subjective weaknesses" and achieving awareness of "the defects in one's established subjectivity" is presented as essential for genuine self-development and the possibility of becoming a real human being (48.1209).

Quotes from the 1950 text:

It is perfectly easy to convince beings of this planet of anything you like, provided only during their perceptions of these "fictions," there is evoked in them and there proceeds, either consciously from without, or automatically by itself, the functioning of one or another corresponding consequence of the properties of the organ Kundabuffer crystallized in them from among those that form what is called the "subjectivity" of the given being, as for instance: "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and so on. (26.356)

Only thanks to the single fact that your favorites, especially the contemporary ones, do not know at all and even do not suspect the necessity of at least adapting their famous education to the said subconsciousness of their offspring, but that they always and in everything intentionally assist every one of the rising generation to perceive impressions only from the abnormally artificial, then thanks only to this, when every one of them reaches the age of a responsible being all his being-judgments and all his deductions from them are always purely peculiarly subjective in him and have no connection not only with the genuine being-impulses arising also in him, but also neither with those general cosmic lawful phenomena, to sense which by Reason is proper to every three-brained being. (32.567)

And to be such, one must first of all, with an indefatigable persistence and an unquenchable impulse of desire, issuing from all the separate independent parts constituting one's entire common presence, that is to say, with a desire issuing simultaneously from thought, feeling, and organic instinct, work on an all-round knowledge of oneself - at the same time struggling unceasingly with one's subjective weaknesses - and then afterwards, taking one's stand upon the results thus obtained by one's consciousness alone, concerning the defects in one's established subjectivity as well as the elucidated means for the possibility of combatting them, strive for their eradication without mercy towards oneself. (48.1209)

Location in Book: First appearance: Chapter 26, page 356. Also appears in Chapter 32, page 567, and Chapter 48, page 1209.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Subjectivity is presented as the primary obstacle to objective perception and genuine being-development. It is directly linked to the consequences of the organ Kundabuffer and represents the false personality that prevents access to real consciousness and objective reason. The text emphasizes that subjectivity must be recognized and actively combated through conscious work on oneself. The concept is central to Gurdjieff's teaching about the difference between mechanical, subjective existence and the possibility of objective, conscious being.

The primordial cosmic concentration and dwelling place of the Creator endlessness with his cherubim and seraphim, existing as the sole cosmic body before the creation of the Megalocosmos. Also known as the "Most Great and Most Most Holy Sun Absolute" or "Protocosmos," it is the source of the sacred Theomertmalogos ("Word God"), the prime emanation that initiates all cosmic processes. Originally maintained by the "Autoegocrat" system with independent functioning of the sacred laws Heptaparaparshinokh and Triamazikamno, its gradual diminishing due to the action of Heropass (the flow of Time) compelled endlessness to create the entire Universe to establish the "Trogoautoegocrat" system of reciprocal feeding. The text states: "In the beginning, when nothing yet existed and when the whole of our Universe was empty endless space with the presence of only the prime-source cosmic substance 'Etherokrilno,' our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being" (39.748-749). After the "Choot-God-Litanical period," higher being-bodies could no longer unite directly with the Sun Absolute due to contamination of the Theomertmalogos, necessitating the creation of the holy planet Purgatory.

Quotes from the 1950 text:

In the beginning, when nothing yet existed and when the whole of our Universe was empty endless space with the presence of only the prime-source cosmic substance "Etherokrilno," our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being. (39.748-749)

From the third most sacred canticle of our cherubim and seraphim, we were worthy of learning that our creator omnipotent once ascertained that this same Sun Absolute, on which he dwelt with his cherubim and seraphim was, although almost imperceptibly yet nevertheless gradually, diminishing in volume.

As the fact ascertained by him appeared to him very serious, he then decided immediately to review all the laws which maintained the existence of that, then still sole, cosmic concentration. (39.749)

You must also know further, that only one cosmic crystallization, existing under the name "Omnipresent Okidanokh," obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute. (17.138)

Location in Book: First appearance: Chapter 17, page 138. Recurring throughout the text with approximately 50 instances, particularly prominent in Chapter 39 (The Holy Planet "Purgatory"), pages 749-801.

Etymology / Notes: The term "Sun Absolute" appears to be Gurdjieff's rendering of the ultimate source, combining the astronomical concept of a sun with the philosophical notion of the Absolute. In the cosmological hierarchy, it is designated as "Protocosmos" (first cosmos) and serves as the source of all emanations and radiations throughout the Megalocosmos. The Sun Absolute represents the highest level of the Ray of Creation and embodies the principle of unity before manifestation into multiplicity. The change from "Autoegocrat" to "Trogoautoegocrat" system represents a fundamental shift from self-contained divine existence to a universe-encompassing process of reciprocal maintenance, making all of creation instrumental in preserving the dwelling place of the Creator.

The definition captures the Sun Absolute as the central concept in Gurdjieff's cosmology - the primordial dwelling place of the Creator that becomes the source of all cosmic emanations and the prime mover in the shift from the Autoegocrat to Trogoautoegocrat system that governs universal existence. This represents one of the most fundamental concepts in the entire cosmological framework of Beelzebub's Tales.

A term describing the capacity of a three-brained being to remain unidentified with external influences and unaffected by them through one's inevitably inherent passions. This state represents the power to maintain objective awareness and impartial observation of cosmic phenomena without being swayed by subjective reactions or mechanical impulses. According to Beelzebub, this capacity can only be developed through proper crystallization of specific data in a being's common presence, achieved when a responsible guide creates the appropriate "inner-and-outer-factors" for perceiving corresponding impressions during the preparatory age. The text defines it as: "the power to be 'Svolibroonolnian,' or, as your favorites there on Earth would say, the 'potency-not-to-be-identified-with-and-not-to-be-affected-by-externals-through-one's-inevitably-inherent-passions'; and this being-impulse engendered in the being with these data, can alone help him to acquire the possibility of a free and impartial constatation of all true phenomena appearing in the cosmic results around him" (41.817). This capacity is essential for genuine objective reason and represents the foundation for authentic spiritual development in three-brained beings.

Quote from the 1950 text:

And so, this same guide being aware with the whole of his Being of the important significance of this responsibility taken upon himself in relation to this new being who has, in the said manner, only as yet reached his preparatory age, begins, according to conscience impartially to create for his Oskiano every kind of what are called 'inner-and-outer-factors' for the perceiving of corresponding impressions in order to crystallize in his common presence all those data, the totality of which alone can give to the three-brained being who has reached responsible age, the power to be 'Svolibroonolnian,' or, as your favorites there on Earth would say, the 'potency-not-to-be-identified-with-and-not-to-be-affected-by-externals-through-one's-inevitably-inherent-passions'; and this being-impulse engendered in the being with these data, can alone help him to acquire the possibility of a free and impartial constatation of all true phenomena appearing in the cosmic results around him. (40.817)

Location in Book: Single appearance: Chapter 40, page 817.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Svolibroonolnian" represents one of the most important psychological states described in the text, corresponding to what in Fourth Way terminology might be called "non-identification." The capacity is presented as rare and requiring very specific conditions for its development, including proper education during the preparatory age by a guide who has already crystallized the data for genuine conscience. The term emphasizes that freedom from mechanical reactions to external stimuli is not suppression but rather the development of a higher order of consciousness that can observe objectively without being compelled to react subjectively. The term appears only once in the text but describes a fundamental concept that underlies much of the teaching about conscious development and freedom from mechanicality.

A Central Asian people employed as hired laborers by the Bokharian Dervish Hadji-Asvatz-Troov and his companion in their experimental work with electrical currents. The Tadjiks were engaged to perform the heavy physical labor of removing large pieces of ore from ancient and deserted mines.

Quote from the 1950 text:

The outcome of that exclamation, then, was that on the next day, with the help of several hired Tadjiks, there were removed from various ancient and deserted mines lying near by, 'lumps' of three kinds of 'ore' as large as could be removed; and these were placed in a certain order in the bed of our underground stream. (41.916))

Location in Book: First appearance: Chapter 41, page 916. Single occurrence in the text.

Etymology / Notes: The term appears to refer to the Tajik people, an ethnic group native to Central Asia, particularly the regions that would become modern-day Tajikistan, Afghanistan, and parts of Uzbekistan. Their mention as available hired workers reflects the historical presence of Tajik communities in the Central Asian setting of the dervish's cave laboratory.

A cosmic phenomenon occurring in planetary atmospheres during Trogoautoegocratic processes, corresponding to what beings on Earth call "heat." The term is part of a series of atmospheric phenomena that arise not directly from suns, but through cosmic processes within planetary atmospheres. (17.136)

Quotes from the 1950 text:

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Its chief part is made of 'amber' with 'platinum' hoops, and the interior panels of the walls are made of 'anthracite,' 'copper,' and 'ivory,' and a very strong 'mastic' unaffectable either by (1) 'paischakir' or by (2) 'tainolair' or by (3) 'saliakooriapa' ¹ or even by the radiations of cosmic concentrations. (6.75)
¹ (1) Cold, (2) heat, and (3) water.

Location in Book: First appearance: Chapter 6, page 75. Also appears in Chapter 17, page 136.

Etymology / Notes: The footnote in Chapter 6 identifies tainolair as corresponding to "heat." The term demonstrates Gurdjieff's system of cosmic nomenclature for atmospheric phenomena that Earth beings misunderstand as coming directly from their sun, when they actually arise through atmospheric processes during the universal Trogoautoegocratic functioning.

Special isolated buildings constructed by the Hebrew King Solomon for confining women during menstruation, resembling the Gynekokhrostiny that had existed in Atlantis. These buildings were established as part of a severe law requiring that beings of the female sex remain in isolation during their entire menstrual period, based on Solomon's observation that menstruating women became intolerable to surrounding beings and psycho-organically harmful in their relations with others.

Quote from the 1950 text:

And that special building which this sensible Hebrew king decided first of all to construct and which still continued long afterwards among his subjects, was called 'Tak-tschan-nan.'

They somewhat resembled the Gynekokhrostiny, such as had existed in Atlantis, and beings also of the female sex were put into them, and they were obliged to remain there during the whole of their menstruation.

The King Solomon hastened then to establish this custom because, during his wise reign, he had often constated that when beings of the female sex experienced the state of menstruation their character became for the surrounding beings, especially for their husbands, not only intolerable, but in respect of resulting 'inconsistent relations and dealings' with other beings like themselves, even psycho-organically harmful. (43.1112)

Location in Book: First appearance: Chapter 43, page 1112. Single occurrence in the text.

Etymology / Notes: The term represents Solomon's attempt to reestablish beneficial customs for ordinary existence that had been lost after the destruction of Atlantis. According to the text, this practice existed among the Hebrew people for a considerable time and would have spread throughout the Earth had it not been for the general deterioration of customs when the Hebrew people fell from greatness and were persecuted by other communities.

A town in Persia where the terrestrial wise Mullah Nassr Eddin had gone to stay with the stepson of the eldest daughter of his godfather. Beelzebub traveled to this town from Ispahan to meet with Mullah Nassr Eddin for personal exchanges of opinion on various life questions and subtle-philosophic discussions.

Quote from the 1950 text:

Even before my arrival in Ispahan, I already knew that the esteemed Mullah Nassr Eddin had left for the town 'Talaialtnikoom' to stay with the stepson of the eldest daughter of his godfather.

After I had arrived in this latter town, I immediately sought him out and the whole time I was there often visited him and, sitting on the roof, as was the custom in this country, we would chat together about every kind of what are called there 'subtle-philosophic-questions.' (34.596-597)

Location in Book: First appearance: Chapter 34, page 596. Single occurrence in the text.

Etymology / Notes: The town serves as the setting for one of Beelzebub's important encounters with Mullah Nassr Eddin, where they would sit on the roof "as was the custom in this country" for their conversations on subtle-philosophic questions.

The fourth of seven heterogeneous cosmic substances of different properties that compose the inner Ansapalnian-octave for Beelzebub's solar system, corresponding to the chemical element Bromine as known to Earth's contemporary scientists. These seven cosmic substances in their general totality actualize what is called the "inner Ansapalnian-octave" of cosmic substances, which is a one-seventh independent part of the fundamental "common-cosmic Ansapalnian-octave."

Quotes from the 1950 text:

Such an inner independent Ansapalnian-octave is likewise present in that solar system to which our dear Karatas belongs, and we call these seven heterogeneous cosmic substances of different properties: (1) Planekurab - which is just their Hydrogen (2) Alillonofarab (3) Krilnomolnifarab (4) Talkoprafarab (5) Khritofalmonofarab (6) Sirioonorifarab (7) Klananoizufarab (40.830)

And on your planet the genuine learned beings at different periods called by various names these same seven relatively independent crystallizations of different properties or, according to their expression, active elements, which compose the inner Ansapalnian-octave of their own solar system; the contemporary, as they are called, learned chemists there, however, who are already 'learned-of-new-formation-of-the-first-water,' call them: (1) Hydrogen (2) Fluorine (3) Chlorine (4) Bromine (5) Iodine (40.830-831)

Location in Book: First appearance: Chapter 40, page 830. Single occurrence in the text.

Etymology / Notes: The term is part of Beelzebub's explanation of the fundamental cosmic law of Heptaparaparshinokh and the correspondence between cosmic nomenclature and terrestrial chemical knowledge. The text indicates that Earth's contemporary chemists correspond this substance to Bromine, demonstrating the relationship between cosmic laws and material science. The definition captures how this term fits into Gurdjieff's systematic presentation of cosmic substances and their correspondence to terrestrial chemical elements, demonstrating the relationship between his cosmological teaching and material science.

A substance mixed with cigarettes for smoking, mentioned alongside alcohol and opium as influences that can affect the normal instinctive functioning of Persian beings. The term appears in the context of a Persian man's explanation of how certain substances corrupt the natural ability to distinguish between different categories of women.

Quotes from the 1950 text:

Having said this with a perceptive impulse of heartfelt grief, he paused a while to puff at his cigarette mixed with 'Tambak,' and, taking this opportunity, I asked him as follows: (42.980)

And every normal Persian - normal in the sense of not being under the influence of tambak, alcohol, or opium, the consumption of which has in recent times been unfortunately spreading among us ever more and more - can always unmistakedly tell which woman represents a 'woman-mother' and which a 'woman-female,' that is, a prostitute. (42.987)

Location in Book: First appearance: Chapter 42, page 980. Also appears on page 987.

Etymology / Notes: The term appears to refer to a form of tobacco or smoking mixture used in cigarettes. In the context of the Persian man's discourse, tambak is grouped with alcohol and opium as substances whose consumption interferes with the natural instinctive abilities that Persian men traditionally possessed to distinguish between different categories of women.

A special kind of earth pit found in houses almost everywhere on the continent of Asia, serving as a hearth for baking bread and preparing food. Among the Kolenian gypsies, the Tandoor also serves a ritual purpose in their custom of "self-fumigation," where family members use it with a sacred stool for a purification ceremony involving the warming of their sex organs. "The custom requires that he should do this until every part of his sex organs has been warmed by the Tandoor." (42.1026)

Quote from the 1950 text:

Every family of these gypsies has also what is called a 'Tandoor,' that is, a special kind of earth pit, such as is found in the houses almost everywhere on the continent of Asia and which serves as a hearth on which they usually bake bread and prepare food.

In these Tandoors in Asia they burn chiefly what is called 'Keeziak' - a fuel composed of the dung of quadruped animals.

The rite itself consists in this, that when the family of these gypsies returns home in the evening they first remove all their clothing and shake them in this Tandoor.

It is almost always hot in this Tandoor because the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time. (42.1025)

Location in Book: First appearance: Chapter 42, page 1025. Multiple references through page 1026.

Etymology / Notes: The term demonstrates how common household implements serve dual purposes - both practical (cooking) and ritual (purification ceremonies). The Tandoor's continuous heat from slowly burning Keeziak makes it particularly suitable for the gypsies' evening purification ritual, which Beelzebub suggests may have originated from an ancient wise being's invention for health and welfare purposes.

A group or sect that, along with the Brahmanists and Shuenists, was among the first to engage in what Beelzebub characterizes as "mental perversity" in relation to the teaching of Saint Buddha. According to Beelzebub, these groups corrupted Buddha's authentic teaching by turning it into a means for their own mental perversity, a practice that contemporary theosophists and other "pseudolearned" continue.

Quote from the 1950 text:

And finally, as regards that religion there which was, so to say, founded on the teaching of Saint Buddha, I have already told you that, thanks to their notorious suffering, based on a misunderstood idea, they have from the very beginning turned this teaching into a means for their own, as they themselves say, 'mental perversity.'

By the way, it must be noted that in the beginning the 'Tanguori' and after them 'Brahmanists,' 'Shuenists,' and so on, occupied themselves with this mental perversity there, and now at the present time those called theosophists and other 'pseudolearned' occupy themselves with the same thing. (38.733-734)

Location in Book: First appearance: Chapter 38, page 734. Single occurrence in the text.

Etymology / Notes: The term appears in Beelzebub's critique of how authentic spiritual teachings become corrupted through misunderstanding and misapplication. The Tanguori represent an early example in a historical pattern where groups transform genuine sacred instruction into forms of mental perversity, a pattern that Beelzebub traces from ancient times to contemporary movements.

A process in which planetary bodies fall to pieces, occurring to sur- and intra-planetary formations of every kind when they happen to come into an entirely atmosphereless space. Gornahoor Harharkh's special diving suits with bolt-secured plates were designed to prevent this disintegration by maintaining proper pressure against specific parts of the planetary body during exposure to vacuum conditions.

Quote from the 1950 text:

It later also became quite clear to me that this was necessary, in order that there might not occur to our planetary bodies what is called 'Taranooranura,' or, as it might otherwise be said, in order that our planetary bodies should not fall to pieces as usually occurs to sur- and intra-planetary formations of every kind when they happen to come into an entirely atmosphereless space. (18.159)

Location in Book: First appearance: Chapter 18, page 159. Single occurrence in the text.

Etymology / Notes: The term appears in the context of Gornahoor Harharkh's scientific demonstration involving exposure to vacuum conditions. The protective diving suits with their specialized bolt-and-plate system represent a technological solution to a fundamental cosmic law governing the behavior of material formations in the absence of atmospheric pressure.

A type of cosmic displacement conjectured by the Most High Commission regarding the fragments of Earth (later called Moon and Anulios) that were broken off during the collision with the comet Kondoor. These potential displacements posed a threat that the fragments might leave their established orbital positions and cause irreparable calamities for the solar system Ors and neighboring systems, leading the Commission to establish measures for maintaining the fragments through sacred vibrations "askokin."

Quote from the 1950 text:

But nevertheless, my boy, this Most High Commission, having then calculated all the facts at hand, and also all that might happen in the future, came to the conclusion that although the fragments of the planet Earth might maintain themselves for the time being in their existing positions, yet in view of certain so-called 'Tastartoonarian-displacements' conjectured by the Commission, they might in the future leave their position and bring about a large number of irreparable calamities both for this system 'Ors' and for other neighboring solar systems. (9.83)

Location in Book: First appearance: Chapter 9, page 83. Single occurrence in the text.

Etymology / Notes: The term appears in the context of cosmic engineering and maintenance, representing the type of calculated risk assessment that higher cosmic intelligences must consider when dealing with planetary catastrophes. The Tastartoonarian-displacements were significant enough to warrant direct intervention through the establishment of sacred vibrations to maintain cosmic harmony.

The childhood name of the author Gurdjieff, as revealed in his signature at the end of the first chapter. This name is part of a progression of appellations throughout his life, each corresponding to different periods: "Tatakh" in childhood, "Darky" in early youth, "Black Greek" later on, "Tiger of Turkestan" in middle age, and finally the "genuine 'Monsieur' or 'Mister' Gurdjieff" in his present state as author.

Quote from the 1950 text:

He who in childhood was called "Tatakh"; in early youth "Darky"; later the "Black Greek"; in middle age, the "Tiger of Turkestan"; and now, not just anybody, but the genuine "Monsieur" or "Mister" Gurdjieff, or the nephew of "Prince Mukransky," or finally, simply a "Teacher of Dancing." (1.50)

Location in Book: First appearance: Chapter 1, page 50. Single occurrence in the text.

Etymology / Notes: The name appears in the context of Gurdjieff's cautionary reflection on signatures and identity, where he humorously deliberates on how to sign the first chapter. The progression of names represents different life phases and suggests the author's complex relationship with identity and self-presentation, culminating in his multiple contemporary titles including writer, teacher, and claimed nobility connection. This deliberate revelation of personal history serves as more than biographical detail - it demonstrates Gurdjieff's complex approach to identity within the literary framework of his teaching method.

A branch of genuine science that arose and developed on the continent Atlantis, meaning "the-seven-aspectness-of-every-whole-phenomenon." This science was founded through the investigations of Theophany and his collaborators, who discovered that almost all cosmic results observed around them, when actualized in external transitory states, always have seven independent aspects. The science represented an early understanding of the sacred cosmic law later known as Heptaparaparshinokh.

Quote from the 1950 text:

Well then, after long and detailed researches, this group of learned three-brained beings of your planet first became aware and categorically convinced that almost all the cosmic results observed around them which are actualized in the course of their manifestness in external transitory states perceived by the organs of beings in some or other definite form, always have seven independent aspects.

As a result of the conscious labors of these several learned three-brained beings of your planet, that branch of almost normal science then arose and began to grow on the continent Atlantis under the name of 'Tazaloorinono,' the sense of which meant 'the-seven-aspectness-of-every-whole-phenomenon.' (40.821)

Location in Book: First appearance: Chapter 40, page 821. Single occurrence in the text.

Etymology / Notes: The term represents a lost pinnacle of Atlantean scientific achievement that was so widely known it was not preserved in Legominisms, leading to its complete disappearance when Atlantis perished. This knowledge was later rediscovered by the Chinese brothers Choon-Kil-Tez and Choon-Tro-Pel, who called it the law of "ninefoldness." (40.822) Tazaloorinono demonstrates Gurdjieff's teaching about the cyclical loss and rediscovery of essential knowledge, serving as an example of how genuine scientific understanding of cosmic laws can be attained through conscious labor and intentional suffering, yet remain vulnerable to destruction through catastrophe and the failure to preserve wisdom for future generations.

A brotherhood founded five years before the arrival of Ashiata Shiemash, with a name signifying "To-be-or-not-to-be-at-all." The brotherhood was established by two genuine terrestrial initiates, Poundolero and Sensimiriniko, who had recognized something-very-undesirable functioning in their general organization and sought to work with others toward its removal. Ashiata Shiemash established relations with these brethren and used them as the foundation for creating the new brotherhood Heechtvori.)

Quote from the 1950 text:

There he first of all established relations with the 'brethren' of the then existing brotherhood 'Tchaftantouri' - a name signifying 'To-be-or-not-to-be-at-all' - which had its quarters not far from that city.

This said brotherhood was founded five of their years before the arrival there of the Very Saintly Ashiata Shiemash on the initiative of two genuine terrestrial initiates, who had become initiates according to the principles existing, as it was then said there, before the Ashiatian epoch.

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.'

According to my latest investigations, when, in all the separate spiritualized parts of the common presences of these two three-brained beings of that period, Poundolero and Sensimiriniko, there arose and was continuously sensed the suspicion, which later became a conviction, that, owing to some obviously non-lawful causes, 'something-very-undesirable' for them personally had been acquired and had begun to function in their general organization and that at the same time it was possible for this something-very-undesirable to be removed from themselves by means of their own data within themselves, they then sought several other beings like themselves who were striving for this same aim, in order together to try to achieve the removal from themselves of this said something-very-undesirable. (27.366-367)

Location in Book: First appearance: Chapter 27, page 366. Multiple references through page 369.

Etymology / Notes: The term signifies "To-be-or-not-to-be-at-all," appearing to be Gurdjieff's invented name that may echo the famous existential question from Hamlet's soliloquy while incorporating his characteristic use of unfamiliar linguistic constructions. The brotherhood's name reflects the existential questioning central to genuine spiritual work - the fundamental choice between authentic being and non-existence. The "something-very-undesirable" that Poundolero and Sensimiriniko detected represents the crystallized consequences of the organ Kundabuffer, making their brotherhood a precursor to Ashiata Shiemash's systematic approach to developing objective conscience. The transition from Tchaftantouri to Heechtvori (27.368) demonstrates how genuine spiritual foundations can be transformed and elevated through the guidance of a Sacred Individual, illustrating Gurdjieff's teaching about the necessity of conscious evolution from questioning existence to acquiring divine conscience.

A state meaning "searching-for-some-other-similar-two-natured-arising-corresponding-to-itself" that occurs to unperfected higher being-bodies immediately after the second sacred Rascooarno. Since the being-body-Kesdjan cannot exist long in the sphere where higher being-parts go and must eventually decompose, while the higher being-part must remain dependent upon some Kesdjanian arising until it perfects its Reason to the required degree, the higher being-body enters this searching state to find another suitable body Kesdjan to inhabit for its continued existence and perfection.

Quote from the 1950 text:

The point is, that according to various second-grade cosmic laws, the 'being-body-Kesdjan' cannot exist long in this sphere, and at the end of a certain time this second being-part must decompose, irrespective of whether the higher being-part existing within it had by that time attained the requisite degree of Reason; and in view of the fact that as long as this higher being-part does not perfect its Reason to the requisite degree, it must always be dependent upon some Kesdjanian arising or other, therefore immediately after the second sacred Rascooarno every such still unperfected higher being-body gets into a state called 'Techgekdnel' or 'searching-for-some-other-similar-two-natured-arising-corresponding-to-itself' so that when the higher part of this other two-natured arising perfects itself to the required degree of Reason and the final process of the sacred Rascooarno occurs to it, and the speedy disintegration of its Kesdjan body is not yet clearly sensed, this higher being-body might instantly enter this other body Kesdjan and continue to exist in it for its further perfection, which perfection must sooner or later be inevitably accomplished by every arisen higher being-body. (39.766)

Location in Book: First appearance: Chapter 39, page 766. Single occurrence in the text.

Etymology / Notes: The term signifies "searching-for-some-other-similar-two-natured-arising-corresponding-to-itself," constructed from what appears to be Gurdjieff's characteristic method of combining conceptual elements into new linguistic formations. This state leads to the process called "Okipkhalevnian-exchange-of-the-external-part-of-the-soul" (39.767), which Earth beings have misunderstood as "metempsychosis" or "reincarnation." Techgekdnel represents a critical junction in cosmic law where imperfected higher being-bodies face the "objective terror" of potential non-completion - they must find suitable temporary vessels while continuing their essential work of perfecting Reason to the required sacred degree, illustrating Gurdjieff's teaching about the urgent necessity of conscious development during embodied existence.

A materialized idea or thought that exists almost eternally in the atmosphere of the planet on which it arises. Teleoghinooras can only be formed from the quality of being-contemplation possessed by three-brained beings who have coated their higher being bodies and perfected the Reason of their higher being part to the degree of the sacred "Martfotai." Sequential series of such materialized being-ideas concerning specific events are called "Korkaptilnian thought tapes," which are never destroyed as long as the planet exists and can be perceived by beings capable of "Soorptakalknian contemplation."

Quote from the 1950 text:

A Teleoghinoora is a materialized idea or thought which after its arising exists almost eternally in the atmosphere of that planet on which it arises.

Teleoghinooras can be formed from such a quality of being-contemplation as only those three-brained beings have and can actualize, who have coated their higher being bodies in their presences and who have brought the perfecting of the Reason of their higher being part up to the degree of the sacred 'Martfotai.'

And the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes.' (23.293)

Location in Book: First appearance: Chapter 23, page 293. Multiple references through page 294.

Etymology / Notes: The term appears to be constructed from Greek-influenced elements suggesting "distant" or "far-reaching" (tele-) combined with what may relate to thought or mind (-ghinoora), reflecting Gurdjieff's method of creating cosmic terminology. These materialized thoughts represent an objective cosmic law whereby the contemplations of highly developed beings become permanent features of planetary atmospheres, accessible to future beings through special states of consciousness. Beelzebub learned about the Akhaldan society through such thought tapes created by the Eternal Individual Asoochilon (23.293-294), demonstrating how genuine knowledge can be preserved across millennia through conscious beings' intentional mental crystallizations, illustrating Gurdjieff's teaching about the responsibility of developed individuals to preserve wisdom for future generations through their quality of being-work.

A type of thought-waves formed in the atmosphere surrounding beings during their period of attaining the age of majority, consisting of sincerely manifested good wishes and actions on the part of "beings-of-the-same-blood." These thought-waves constitute the sixth of seven actualizations that determine the duration of being-existence and contents of common presences for beings existing according to the Itoklanoz principle, rather than the Fulasnitamnian principle proper to normal three-brained beings.

Quote from the 1950 text:

According to this principle, the duration of being-existence and also the whole of the contents of their common presences are in general acquired from the results arising from the following seven actualizations surrounding them, namely, from:

1. Heredity in general
2. Conditions and environment at the moment of conception
3. The combination of the radiations of all the planets of their solar system during their formation in the womb of their productress
4. The degree of being-manifestation of their producers during the period they are attaining the age of responsible being
5. The quality of being-existence of beings similar to themselves around them
6. The quality of what are called the 'Teleokrimalnichnian' thought-waves formed in the atmosphere surrounding them also during their period of attaining the age of majority - that is, the sincerely manifested good wishes and actions on the part of what are called the 'beings-of-the-same-blood,' and finally,
7. The quality of what are called the being-egoplastikoori of the given being himself, that is his being-efforts for the transubstantiation in himself of all the data for obtaining objective Reason. (29.438-439)

Location in Book: First appearance: Chapter 29, page 438-439. Single occurrence in the text.

Etymology / Notes: The term appears to combine elements suggesting "far-reaching" (teleo-) with "criminal" or "harmful" (krimal-) and a suffix indicating process or state (-nichnian), possibly reflecting Gurdjieff's method of constructing terms that embed multiple conceptual layers. These thought-waves represent one of the environmental factors affecting beings who have devolved from the Fulasnitamnian to the Itoklanoz principle of existence, showing how family relationships and blood connections create atmospheric influences that shape individual development. Unlike the eternal Teleoghinooras created by highly developed beings (23.293), these thought-waves operate at a more basic level of family influence, demonstrating Gurdjieff's teaching about how the quality of being-manifestations from those closest to us becomes part of the cosmic influences determining our possibilities and limitations during crucial developmental periods.

A type of circulation that actualizes the difference between two independent kinds of blood circulation in beings who have developed a "two-system-Zoostat" or dual consciousness. This circulation corresponds to what contemporary medicine calls the "difference-of-the-filling-of-the-blood-vessels," where the center-of-gravity-of-the-blood-pressure obtains in one part of the blood vessel system during the waking state and in another part during the passive state. This mechanism represents Great Nature's adaptation to the abnormal dual consciousness that developed in Earth beings.

Quote from the 1950 text:

The difference between these two independent kinds of blood circulation in their common presences is actualized by means of what is called 'tempo-Davlaksherian-circulation,' or, according to the expression there of what is called contemporary medicine, the 'difference-of-the-filling-of-the-blood-vessels'; that is to say, in the condition of the waking state, the 'center-of-gravity-of-the-blood-pressure' in their common presences obtains in one part of the general system of blood vessels, and in the condition of the passive state, in another part of the vessels. (32.564-565)

Location in Book: First appearance: Chapter 32, page 564-565. Single occurrence in the text.

Etymology / Notes: The term appears to combine "tempo" (rhythm or timing) with what may be a constructed element suggesting pressure or circulation (-Davlaksherian), reflecting Gurdjieff's method of creating technical terminology for psychophysiological processes. This circulation mechanism represents a crucial aspect of the abnormal adaptation that occurred when Earth beings developed dual consciousness systems, showing how physical and psychological functions became pathologically interrelated. The tempo-Davlaksherian circulation became the foundation for Beelzebub's hypnotic method of therapeutic intervention (32.579-580), demonstrating Gurdjieff's teaching about how understanding the mechanical aspects of human functioning can be used for both healing and conscious development, while also illustrating the tragic consequences of humanity's deviation from normal three-brained being existence.

A second-grade cosmic law also known as the "law of gravity," which governs the movement of cosmic substances and formations according to their relative densities and weights. This law causes the body Kesdjan to rise immediately after separation from the planetary body to the sphere where its weight finds proper balance, and it also determines that certain atmospheric substances cannot penetrate beyond definite heights due to gravitational limitations.

Quotes from the 1950 text:

And so, in consequence of the fact that the body Kesdjan of the being is coated with those substances which in their totality make this cosmic formation much lighter than that mass of cosmic substances which surrounds the planets and is called the planetary atmosphere, then as soon as the body Kesdjan of the being is separated from the planetary body of the being, it at once rises according to the cosmic law called 'Tenikdoa,' or as it is sometimes called the 'law of gravity,' to that sphere in which it finds the weight proper to it equally balanced and which is therefore the corresponding place of such cosmic arisings. (38.728)

And so, the process of fusion of all those substances required for the normal formation and existence of beings, which are transformed by the planet itself and which actualize the second holy force of the Sacred Triamazikamno, can proceed in the correspondingly required definite proportion only within certain limits of the atmosphere from the surface of planets, because owing to the second-grade cosmic law called Tenikdoa, or as your favorites would call it, 'law of gravity,' these substances cannot penetrate beyond a definite height of the atmosphere. (42.1050-1051)

Location in Book: First appearance: Chapter 38, page 728. Also appears in Chapters 39 and 42.

Etymology / Notes: The term appears to be constructed from elements suggesting tension or stretching (ten-) combined with what may relate to flow or movement (-ikdoa), reflecting Gurdjieff's method of creating names that embed the essential action of cosmic laws. Tenikdoa operates as a fundamental organizing principle that ensures cosmic formations find their proper spheres of existence based on their material composition and density. This law explains both post-mortem spiritual phenomena and practical issues like why beings living in high buildings suffer from inadequate atmospheric nourishment (42.1049-1051), demonstrating Gurdjieff's teaching about how universal laws operate across all scales of existence, from the cosmic movements of souls to the mundane problems of urban architecture, illustrating the interconnected nature of spiritual and material phenomena under objective cosmic governance.

A character from the fairy tale "Kasoaadjy," used by Mullah Nassr Eddin as a metaphor for something that appears "resplendent" but has been corrupted from its original form. In Beelzebub's discourse on religion, Christianity is described as having been transformed from a teaching based on "resplendent Love" into "a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy'".

Quote from the 1950 text:

But thereafter they began gradually to 'strip' also this religious teaching based on 'resplendent Love,' and transformed it into something also 'resplendent,' but already, as our dear Mullah Nassr Eddin says, into a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy.' (38.702)

Location in Book: First appearance: Chapter 38, page 702. Single occurrence.

Etymology / Notes: The term appears within Beelzebub's critique of how genuine religious teachings become corrupted through sectarian divisions and the mixing of contradictory elements from other sources, while maintaining an outward appearance of spiritual beauty. The fairy tale reference serves as part of Gurdjieff's pedagogical method of using obscure cultural references to convey deeper meanings about the mechanical distortion of sacred teachings.

A type of being or the result of a particular process that produces beings with a specific nature. In Beelzebub's discourse, apes are described as "beings of what is called a 'Terbelnian result'" who "are already, owing to their nature, extremely fond of occupying themselves with 'titillation'".

Quote from the 1950 text:

"And it will succeed wonderfully well, because the apes themselves, as beings of what is called a 'Terbelnian result,' are already, owing to their nature, extremely fond of occupying themselves with 'titillation' and before the day is out, will no doubt participate in and greatly assist your favorites in this 'scientific experiment' of theirs."

As for those beings there who are going to carry out this 'scientific experiment,' and as for any benefit from it for the other three-brained beings there, it can all be pictured to oneself if one remembers the profoundly wise saying of our same honorable Mullah Nassr Eddin, in which he says: 'Happy is that father whose son is even busy with murder and robbery, for he himself will then have no time to get accustomed to occupy himself with "titillation."' (23.282)

Location in Book: First appearance: Chapter 23, page 282. Single occurrence.

Etymology / Notes: The term appears in the context of Beelzebub's discussion of a scientific experiment involving apes brought from Africa. The classification suggests a cosmological category within Gurdjieff's system, indicating beings whose nature predisposes them to certain behaviors, specifically "titillation." The term functions as part of the author's elaborate framework for categorizing different types of beings and their inherent characteristics.

A sacred gradation of Reason in the cosmic hierarchy, signified by the formation of a fourth fork on the horns during the ceremonial measurement of Reason. When Beelzebub attained this level, it indicated "that the Reason of Beelzebub had already been perfected to the sacred Ternoonald and hence that there remained for Beelzebub only two gradations before attaining to the sacred Anklad" (47.1176-7).

Quote from the 1950 text:

As the fourth fork began to be formed on the horns, the tension among those assembled reached its height, since the formation of the fourth fork on the horns signified that the Reason of Beelzebub had already been perfected to the sacred Ternoonald and hence that there remained for Beelzebub only two gradations before attaining to the sacred Anklad. (47.1176-7)

Location in Book: First appearance: Chapter 47, page 1176-7. Single occurrence.

Etymology / Notes: The term appears during the sacred ceremony measuring Beelzebub's degree of Reason through the formation of horns with forks. Ternoonald represents a high but not ultimate level of cosmic Reason, positioned two gradations below the sacred Anklad, which itself is "the third in degree from the Absolute Reason of his endlessness himself" (47.1177). This establishes Ternoonald within Gurdjieff's elaborate hierarchy of cosmic consciousness and spiritual development.

A highly advanced optical instrument designed for astronomical observation, translated by Beelzebub as "telescope." The Teskooano was devised by Gornahoor Harharkh during his stay on Mars and "increases the visibility of remote cosmic concentrations up to 7,000,285 times, during certain processes in cosmic substances proceeding in the atmospheres surrounding almost all cosmic concentrations, as well as during certain processes in the cosmic Etherokrilno of interspatial spheres" (23.270). Beelzebub's Teskooano enabled him to observe the existence of three-brained beings on Earth and other planets from his observatory on Mars, making it "one of the best constructions of its kind in the whole Universe" (18.151).

Quotes from the 1950 text:

It was just during his stay on Mars that he devised that Teskooano, or, as your favorites call it, a "telescope," thanks chiefly to which, as I have already said, my observatory afterwards became particularly famous through the whole of the Universe.

The Teskooano he constructed is indeed a marvel of being-Reason, as it increases the visibility of remote cosmic concentrations up to 7,000,285 times, during certain processes in cosmic substances proceeding in the atmospheres surrounding almost all cosmic concentrations, as well as during certain processes in the cosmic Etherokrilno of interspatial spheres. (23.269-270)

Thanks to this Teskooano I was sometimes fully able, while seated in my house on Mars, to observe almost everything that proceeded on those parts of the surface of other planets of this solar system which, in the process of what is called the "general-system-movement," were at the given time within the sphere of vision of my observatory. (23.270)

Location in Book: First appearance: Chapter 3, page 62 (footnote defining "Teskooano" as "telescope"). Recurs throughout the work as Beelzebub's primary means of observing Earth from Mars, with detailed descriptions in Chapters 18, 22, 23, 24, 27, and 31.

Etymology / Notes: The term appears to be Gurdjieff's neologism, possibly derived from combining syllables suggesting "distant seeing." The Teskooano serves as both a literal astronomical instrument and a metaphor for the enhanced perception required to truly observe and understand the processes of existence. Beelzebub's eventual gift of this instrument to the chief of his tribe remaining on Mars (23.283) represents the transmission of higher knowledge and observational capacity to those capable of using it responsibly.

The fourth order of cosmic formation in the universal hierarchy, formed from concentrations of Microcosmoses through the "second-order cosmic law called 'mutual attraction of the similar'" (39.760). Tetartocosmoses represent "relatively-independent-formation-of-the-aggregation-of-microcosmoses" that arise on planetary surfaces and serve as the foundation for all beings. When certain Tetartocosmoses developed the capacity to coat higher being-bodies through conscious labors and intentional suffering, "they ceased calling them Tetartocosmoses and began to call them 'beings,' which then meant 'two-natured'" (39.764). All three-brained beings, including humans, evolved from these original Tetartocosmoses and continue to function as "apparatuses for the Great cosmic Trogoautoegocrat" while maintaining the possibility of coating and perfecting higher being-bodies.

Quotes from the 1950 text:

The smallest "relatively independent formation" on the planets, which arose thanks to the new inherency of the fifth Stopinder of the sacred Heptaparaparshinokh and which is the very smallest similarity to the Whole, was called "Microcosmos," and, finally, those formations of the "Microcosmos" and which also became concentrated on the planets, this time thanks to the second-order cosmic law called "mutual attraction of the similar," were named "Tetartocosmoses." (39.760)

And so, my boy, when similar coatings of previously coated Tetartocosmoses were completed and began to function correspondingly, then from that time on they ceased calling them Tetartocosmoses and began to call them "beings," which then meant "two-natured," and these same second coatings alone began to be called "bodies-Kesdjan." (39.764)

Now, my boy, to continue the further, more detailed elucidation concerning the process of the transformation of cosmic substances through beings in general, we shall take as an elucidatory example the common presences of your favorites.

Although the process of the transformation of substances for the continuation of the species by means of us or by means of the common presences of your favorites does not proceed exactly as it proceeded in the first Tetartocosmoses who were transformed into beings, nevertheless we shall take them as an example, since the process itself of the transformation of cosmic substances for the needs of the Most Great common-cosmic Trogoautoegocrat proceeds through their common presences exactly as it proceeded through the first Tetartocosmoses. (39.773-774)

Location in Book: First appearance: Chapter 9, page 86. Extensively discussed in Chapter 39 (pages 760-775) within the cosmic hierarchy explanation. Also referenced in Chapters 42 and 45 regarding cosmic processes and being transformations.

Etymology / Notes: From Greek "tetarto" (fourth) + "cosmos" (order/world), indicating the fourth level in the cosmic hierarchy: Protocosmos (Sun Absolute), Defterocosmos (suns), Tritocosmos (planets), and Tetartocosmos (beings). The text presents Tetartocosmoses as the crucial evolutionary link where cosmic matter first develops the potential for conscious evolution and higher being-body formation. Their radiations are called "Hanbledzoin" (39.760), and they contain seven independent crystallizations: Protoëry, Defteroëry, Tritoëry, Tetartoëry, Piandjoëry, Exioëry, and Resulzarion (39.761). The concept illustrates Gurdjieff's teaching that humans are not merely biological entities but cosmic transforming apparatuses with the potential for conscious development.

The fourth of seven independent crystallizations that become formed in Tetartocosmoses, representing a specific stage in the transformation of being-food within three-brained beings. Tetartoëry is produced when the first being-food (ordinary food and drink) undergoes transmutation according to the Sacred Heptaparaparshinokh, with "both hemispheres of their head-brain" serving as "the central place of their concentration" (39.790). This substance represents a crucial evolutionary stage where "a part of this being-Tetartoëry from both hemispheres of their head-brain goes unchanged to serve the planetary body of the given being, but the other part having in itself all the possibilities for independent evolution, continues to evolve without any help coming from outside" and is "gradually transmuted into still higher definite being-active-elements called 'Piandjoëry'" (39.790).

Quote from the 1950 text:

And so... the ordinary first being-food is thus gradually transmuted in beings into definite substances called "being-Tetartoëry," which have in beings, just as of course in your favorites, as the central place of their concentration both of what are called the "hemispheres of their head-brain."

Further, a part of this being-Tetartoëry from both hemispheres of their head-brain goes unchanged to serve the planetary body of the given being, but the other part having in itself all the possibilities for independent evolution, continues to evolve without any help coming from outside; and mixing again by means of the process Harnel-miatznel with previously formed higher substances already present in the beings, it is gradually transmuted into still higher definite being-active-elements called "Piandjoëry." (39.790)

Location in Book: First appearance: Chapter 39, page 761 (as one of seven crystallizations in Tetartocosmoses). Detailed explanation on page 790 regarding its formation and function in being-food transformation.

Etymology / Notes: From Greek "tetarto" (fourth) + "ehary" (possibly from a root meaning "substance" or "essence"), indicating the fourth crystallization in the sevenfold being-structure. Tetartoëry represents a pivotal transformation point where ordinary food substances become concentrated in the head-brain hemispheres and either serve basic planetary body functions or continue evolving toward higher being-substances. This process demonstrates Gurdjieff's teaching that human consciousness and higher development depend on the proper transformation of substances within the being, with the head-brain serving as the crucial center for this alchemical process (39.788-790).

Tetetos was a three-brained being who arose on the continent of Atlantis and served as the planetary vessel for the Eternal Individual Asoochilon, now a saint. Tetetos "had existed there four centuries before the second great 'Transapalnian perturbation'" (23.293) and became the instrument through which Asoochilon deliberately fixed the Korkaptilnian thought tapes concerning the history of the learned society Akhaldan.

Quote from the 1950 text:

It seems that the said 'Korkaptilnian thought tapes' concerning the history of the arising of the learned society Akhaldan were, as I found out much later, deliberately fixed by a certain 'Eternal Individual,' Asoochilon, now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation.' (23.293)

Location in Book: First appearance: Chapter 23, page 293. This is the only direct mention of Tetetos by name in the text.

Etymology / Notes: Tetetos represents the earthly manifestation through which higher cosmic beings can accomplish their sacred work. The name appears in the context of explaining how Teleoghinooras (materialized thoughts) preserve cosmic history, demonstrating Gurdjieff's teaching about the interconnection between higher spiritual beings and their earthly vessels. The figure serves as an example of how Sacred Individuals utilize planetary bodies to fulfill cosmic tasks, a central theme in Gurdjieff's cosmological framework.

Tetetzender is a second-grade cosmic law that governs Sacred Individuals who have attained a specific gradation of Reason. When higher being-bodies perfect their Reason to this sacred measure, they become subject to Tetetzender and "had lost the possibility of free existence on the surface of ordinary planets" (39.800). This cosmic law creates a state where these perfected beings can neither unite with the Most Most Holy Sun Absolute due to 'sins-of-the-body-of-the-soul' nor exist freely on regular planets, necessitating the creation of the holy planet Purgatory for their continued existence and purification.

Quote from the 1950 text:

This grievous phenomenon of these Sacred Individuals put them indeed in a helpless position, because, although having no possibility on account of those mentioned 'sins' in their presences of uniting with the Bosom of the Prime-Source of the Whole, they at the same time, having attained that gradation of the sacred measure of Reason which brings them into subjection to the second-grade cosmic law named 'Tetetzender,' had lost the possibility of free existence on the surface of ordinary planets. (39.800)

Location in Book: First appearance: Chapter 39, page 800. This is the only direct mention of Tetetzender in the text.

Etymology / Notes: Tetetzender represents one of Gurdjieff's cosmic laws that govern the fate of spiritually advanced beings who have achieved high degrees of Reason but remain contaminated by material influences. The law creates a cosmic paradox where advancement in Reason paradoxically restricts freedom of movement within the cosmos, demonstrating the complexity of spiritual evolution in Gurdjieff's cosmological system. This law necessitated divine intervention through the establishment of Purgatory, illustrating the cosmic consequences of the Choot-God Litanical period and the contamination of the sacred Theomertmalogos.

Theomertmalogos, also called "Word-God," is the prime emanation of the Most Holy Sun Absolute. It represents the sacred substance from which the cosmic crystallization Omnipresent-Okidanokh "obtains its prime arising...from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute" (17.138). This fundamental cosmic emanation serves as the standard unit for all scientific calculations throughout the Universe, as it "still contains all the fullness of what is called the 'vivifyingness' of all the three holy forces of the sacred Triamazikamno" (40.829). The Theomertmalogos became contaminated during the Choot-God-Litanical period, affecting the formation of higher being-bodies and necessitating the creation of Purgatory.

Quotes from the 1950 text:

You must also know further, that only one cosmic crystallization, existing under the name 'Omnipresent-Okidanokh,' obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute. (17.138)

The point is, that before this terrifying cosmic event of which I am speaking, the sacred Theomertmalogos which issued from the Most Most Holy Sun Absolute was still in a pure state without the admixture of any extraneously caused arisings whatsoever with their own subjective properties...

But afterwards, when the mentioned common-cosmic misfortune occurred, on account of which the sacred Theomertmalogos began to issue from the Most Most Holy Sun Absolute with the admixture of subjective properties of extraneously caused arisings, then from that time these sacred cosmic arisings ceased to have the possibility of corresponding to the required conditions of existence in the sphere of the Most Most Holy Prime-Source. (39.797-798)

Location in Book: First appearance: Chapter 17, page 138. Appears throughout the text, particularly in chapters 17, 39, and 40, explaining cosmic creation and the formation of higher being-bodies.

Etymology / Notes: The term "Theomertmalogos" combines the Greek "Theos" (God) with "logos" (word), directly translating as "Word-God," indicating its role as the divine creative principle emanating from the Absolute. In Gurdjieff's cosmology, this represents the fundamental creative force that enables all cosmic manifestations and serves as the universal standard of measurement. The contamination of Theomertmalogos during the Choot-God-Litanical period represents a central crisis in cosmic evolution, demonstrating how even the most sacred emanations can be affected by unforeseen cosmic events, thus illustrating the dynamic and vulnerable nature of cosmic processes in Gurdjieff's teaching.

Theophany was a terrestrial three-brained being on the continent Atlantis who "was the first to lay a rational foundation for the subsequent development of this branch of genuine science" (40.820) concerning the sacred Heptaparaparshinokh. His discovery occurred when he was preparing a chewing mastic from "the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats'" (40.820). When poured onto a marble slab, this mixture consistently formed "seven definite plane surfaces" (40.820), leading to his investigation of the seven-aspectness of all cosmic phenomena and the establishment of the science called Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured onto that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces.

This fact, unexpectedly constated by this Theophany, greatly astonished him and the intensive wish arose in his common presence to elucidate to his Reason the radical causes of this law-conformableness still unknown to him, and therefore from that time on, he began to repeat the same thing, but already with a conscious aim. (40.820)

Location in Book: First appearance: Chapter 40, pages 820-821. This is the primary account of Theophany's discovery and its consequences for the development of the science of Tazaloorinono.

Etymology / Notes: The name "Theophany" derives from Greek meaning "appearance of God," which is fitting given that his accidental discovery revealed a fundamental cosmic law. Theophany represents the archetypal scientific discoverer in Gurdjieff's narrative - one whose careful observation of an unexpected phenomenon leads to profound cosmic understanding. His story illustrates how genuine scientific discovery often emerges from attentive observation of seemingly mundane events, and how collaborative investigation can develop individual insights into comprehensive knowledge systems. The loss of Tazaloorinono with Atlantis exemplifies the cyclical nature of human knowledge in Gurdjieff's historical framework.

The third catastrophe was a geological disaster that covered the most fertile regions of Earth, including the prosperous country Tikliamish, with "Kashmanoon" (sands). This catastrophe destroyed what had been "the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence" (19.185), transforming thriving civilizations into barren deserts. The former country Tikliamish became known simply as "bare desert" and its principal part is now called "Karakoom" (meaning "Black-sands"). Other fertile regions, including Maralpleicie (later called Goblandia), were similarly covered and became what is now known as the Gobi Desert.

Quote from the 1950 text:

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands.' (19.185)

Location in Book: Single appearance: Chapter 19, page 185.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This catastrophe represents the final major transformation of Earth's surface configuration, completing the cycle of geological upheavals that began with the first catastrophe. The transformation of fertile civilizations into deserts serves as a recurring motif in Gurdjieff's narrative about the cyclical rise and fall of human cultures, demonstrating how cosmic and planetary forces can obliterate even the most prosperous societies.

Tikliamish was a country on the continent Ashhark (now Asia) that served as one of the three major centers of existence for three-brained beings following the second catastrophe to Earth. Located where the river Oksoseria flowed into the Caspian Sea, with its capital city Koorkalai, Tikliamish "was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence" (19.185). During Beelzebub's second descent, it was "the greatest center of the existence of these favorites of yours" (19.184) and later became "the chief center of culture for the whole of your planet" (42.958). The country was eventually destroyed by the third catastrophe and covered with sands, becoming the desert now called "Karakoom" or "Black-sands."

Quotes from the 1950 text:

...that three independent large groups had just been formed on this same large continent 'Ashhark,' the first of which existed in a locality then called 'Tikliamish,' the second in a place called 'Maralpleicie,' and the third in a still existing locality then called 'Gemchania' or 'Pearl-land.' (19.181-182)

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoom,' that is, 'Black-sands.' (19.185)

Location in Book: First appearance: Chapter 19, pages 181-182. Referenced throughout multiple chapters as a major center of civilization, particularly in chapters 19, 24, 29, 37, 41, 42, and 43.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tikliamish represents one of the great lost civilizations in Gurdjieff's cyclical view of human history, demonstrating the recurring pattern of cultural rise and fall. As the primary center of culture during Beelzebub's second descent, it exemplifies the pinnacle of human achievement before inevitable destruction through cosmic catastrophe. The country's advanced developments, from sophisticated conveniences to early scientific discoveries, parallel contemporary achievements, illustrating Gurdjieff's teaching that human civilizations repeatedly reach similar levels of sophistication before being destroyed. The transformation from the most fertile land to "Black-sands" serves as a powerful symbol of the impermanence of all human accomplishments and the cyclical nature of planetary existence.

Tikliamishian refers to the epoch known as the "Tikliamishian civilization," which represents a crucial turning point in human history according to Gurdjieff's cosmology. This period "directly preceded the Babylonian civilization" (48.1235) and marked the fundamental transformation when "the general life of mankind has been divided into two streams since the time of what is called the 'Tikliamishian civilization'" (48.1235). The Tikliamishian period also represents the degradation of learning itself, as "from the time of what is called the Tikliamishian civilization until now, those beings, especially the contemporary ones, chiefly became learned who 'learned-by-rote' as much as possible about every kind of vacuous information" (24.322-323), contrasting with earlier genuine learning based on conscious labors and objective understanding.

Quotes from the 1950 text:

The general life of mankind has been divided into two streams since the time of what is called the "Tikliamishian civilization," which directly preceded the Babylonian civilization.

It was just from then on that there gradually began to be and ultimately was finally established that organization of the life of mankind which, as every sane-thinking man ought to constate, can now flow more or less tolerably only if people are divided into masters and slaves. (48.1235)

But from the time of what is called the Tikliamishian civilization until now, those beings, especially the contemporary ones, chiefly became learned who 'learned-by-rote' as much as possible about every kind of vacuous information, such as old women love to relate about what was presumably said in olden times. (24.323)

Location in Book: First appearance: Chapter 24, pages 322-323. Referenced throughout the text as a major historical epoch, particularly in chapters 30, 32, 34, 37, 42, 44, and 48.

Etymology / Notes: The term appears to be derived from "Tikliamish" with the standard English suffix "-ian" to denote an epoch or period. The Tikliamishian civilization represents the watershed moment in Gurdjieff's historical framework when humanity shifted from unified existence to a dualistic master-slave social organization. This epoch also marks the degradation of genuine learning into mechanical memorization, the establishment of fashion customs that persist today, and the beginning of various psychological properties that became fixed in human nature. The civilization serves as both a pinnacle of material achievement and the origin point of fundamental spiritual and social corruption that characterizes all subsequent human development.

A Tiklunia is a female three-brained being specially prepared to serve as a medium for accessing information about past events through psychic means. Beelzebub states that he "specially prepared a very good 'Tiklunia' from among the beings there of the female sex and made these elucidations of mine through her" (30.518) when investigating the disappearance of Initiates-of-Art. These beings were "formerly called there 'pythonesses' but contemporary ones are now called 'mediums'" (30.518). A Tiklunia possesses the ability to access what Beelzebub calls the "seeing-and-sensing-of-what-has-occurred-in-the-remote-past" through their subconsciousness, making them valuable for historical and cosmic investigations.

Quote from the 1950 text:

And for the purpose of making this clear, I even specially prepared a very good 'Tiklunia' from among the beings there of the female sex and made these elucidations of mine through her.

Tiklunias were formerly called there 'pythonesses' but contemporary ones are now called 'mediums.' (30.518)

Location in Book: First appearance: Chapter 30, page 518. Also referenced in Chapter 44 in the context of Beelzebub's investigative methods using mediumistic abilities.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept represents Gurdjieff's approach to accessing historical information through psychic means, bridging his cosmological framework with practices of mediumship and psychic investigation. Tiklunias serve as instruments for cosmic research, demonstrating the practical application of certain human psychic capabilities within Beelzebub's methodological approach to understanding planetary history and the fate of spiritual traditions.

Till Eulenspiegel is described as "another also terrestrial sage, who has become such, thanks to the crass stupidity of people" (1.43), representing a German legendary figure comparable to Mullah Nassr Eddin. Gurdjieff identifies Till Eulenspiegel as "the German Till Eulenspiegel" (1.9) in a parenthetical note explaining that "this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel" when describing similar folkloric figures. Till Eulenspiegel is quoted as expressing practical wisdom about the necessity of proper preparation and maintenance: "If you don't grease the wheels the cart won't go" (1.43), which parallels Mullah Nassr Eddin's saying about greasing palms for practical survival.

Quote from the 1950 text:

And another also terrestrial sage, who has become such, thanks to the crass stupidity of people, named Till Eulenspiegel, has expressed the same in the following words: "If you don't grease the wheels the cart won't go." (1.43)

Location in Book: First appearance: Chapter 1, page 9 (in parenthetical explanation). Main reference: Chapter 1, page 43. The cart metaphor associated with his saying is extensively developed in Chapter 48 regarding the human condition.

Etymology / Notes: Till Eulenspiegel derives from the historical German folkloric character whose name literally means "owl mirror" in German. Gurdjieff uses this figure as an example of how wisdom can emerge from popular culture, noting that such sages become wise "thanks to the crass stupidity of people." The character serves Gurdjieff's purpose of illustrating universal truths through folkloric wisdom, parallel to his extensive use of Mullah Nassr Eddin. The cart metaphor attributed to Till Eulenspiegel becomes a central allegory in Gurdjieff's teaching about the proper maintenance and functioning of human faculties.

Tirdiank is an ancient name for a disease that was "widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" during the Tikliamishian civilization (42.960). Along with other diseases called "Kolbana," "Moyasul," and "Champarnakh," Tirdiank corresponds to what "contemporary beings" call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and similar conditions (42.960). These diseases were associated with the sedentary lifestyle promoted by the luxury "wonder beds" of that era, and their prevalence among the wealthy led to social unrest and eventual destruction of both the beds and their users during revolutionary periods.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds.' (42.960)

Location in Book: First appearance: Chapter 42, page 960. This is the only direct mention of Tirdiank in the text, appearing in the context of diseases associated with the luxurious lifestyle of the Tikliamishian civilization.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tirdiank represents one of several ancient disease names that Gurdjieff uses to demonstrate the cyclical nature of human problems across civilizations. The disease pattern associated with luxury and sedentary lifestyle in the Tikliamishian era parallels contemporary health issues, illustrating Gurdjieff's teaching about the recurring consequences of human excess and the misuse of technological conveniences throughout history.

A Tirzikiano is described as a "huge-electric-lamp" (18.154) and serves as a reference point for understanding the appearance of Gornahoor Harharkh's scientific apparatus called the Hrhaharhtzaha. Beelzebub explains that "the part of Gornahoor Harharkh's new invention which he himself called the Hrhaharhtzaha and regarded as the most important was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp'" (18.154). The Tirzikiano appears to be a large-scale lighting device that provides a familiar comparison for describing the sophisticated experimental chamber designed for studying the properties of Omnipresent-Okidanokh.

Quote from the 1950 text:

The part of Gornahoor Harharkh's new invention which he himself called the Hrhaharhtzaha and regarded as the most important was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp.' (18.154)

Location in Book: First appearance: Chapter 18, page 154. This is the only direct mention of Tirzikiano in the text, appearing as a comparative reference for describing the Hrhaharhtzaha.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Tirzikiano serves as a cosmic-scale reference point, suggesting advanced lighting technology that exists beyond Earth's capabilities. Its use as a comparison device demonstrates Gurdjieff's method of making cosmic concepts accessible by relating them to familiar terrestrial objects, while simultaneously suggesting the vast technological differences between planetary civilizations in his cosmological framework.

Toof-Nef-Tef is "the name given to the being who is the head of all the three-brained beings breeding on this planet [Mars] and he is like that being who in the same position on your planet is called 'king'" (45.1147). This great Martian ruler was formerly a "Plef-Perf-Noof" (equivalent to physicians or Zirlikners) who "merited becoming the head over all the beings breeding on the planet Mars" (45.1147-1148). At about twelve thousand Martian years old, he approached Beelzebub with concerns about the increasing "Noorfooftafaf" (mortality) among Martian beings and their diminishing capacity for active mentation, which was later revealed to be connected to Earth's destructive use of electricity affecting the cosmic substance Okidanokh.

Quotes from the 1950 text:

Toof-Nef-Tef on the planet Mars is the name given to the being who is the head of all the three-brained beings breeding on this planet and he is like that being who in the same position on your planet is called 'king.'

I knew this Toof-Nef-Tef or king in his youth when he was only a 'Plef-Perf-Noof,' and a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians.' (45.1147)

The point is that during the last few "Ftofoos" I constated very definitely that, among the beings of our planet, the "Noorfooftafaf" increases each "Ftofoo," and parallel with this, I observed in them a proportional diminishing of the intensity of their potency for the possibility of active mentation. (45.1151)

Location in Book: First appearance: Chapter 45, page 1147. Referenced throughout Chapter 45 as the Martian ruler who brings to Beelzebub's attention the cosmic consequences of Earth's misuse of electricity.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Toof-Nef-Tef represents an idealized form of planetary leadership based on merit rather than inheritance, having risen from the healing profession to planetary rulership. His request to Beelzebub demonstrates the interconnectedness of planetary existence in Gurdjieff's cosmology, where Earth's abnormal activities affect other worlds. The character illustrates Gurdjieff's teaching about responsible leadership and the cosmic consequences of local actions, serving as a foil to Earth's dysfunctional civilizations.

Toogoortski appears in the compound term "Toogoortski-Sultan," referring to a political figure whose health someone insisted on toasting in a Parisian restaurant. A fight broke out "because one being who was in the company of others struck one of them on the head with a champagne bottle, only because this latter would not agree to drink to the health of a certain prime minister of some government there, but wished to drink without fail to the health of the 'Toogoortski-Sultan'" (37.677-678). This incident illustrates the absurd political passions and loyalties that drive human conflicts, even in trivial social situations.

Quote from the 1950 text:

And the row in the far corner of the room started, as it transpired, because one being who was in the company of others struck one of them on the head with a champagne bottle, only because this latter would not agree to drink to the health of a certain prime minister of some government there, but wished to drink without fail to the health of the 'Toogoortski-Sultan.' (37.677-678)

Location in Book: First appearance: Chapter 37, pages 677-678. This is the only mention of Toogoortski in the text, appearing in the context of a restaurant fight in Montmartre.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "Toogoortski-Sultan" represents the kind of arbitrary political figure whose mere mention can provoke violent disagreement among humans. The incident demonstrates Gurdjieff's observation about the absurd intensity of political loyalties, where beings will resort to violence over symbolic gestures like toasting different leaders. The scene serves as a microcosm of larger political conflicts that plague human civilization.

Tooilan is Beelzebub's son and Hassein's uncle, who serves as chief director of the etherogram station on the holy planet Purgatory. He "was then enrolled as one of the assistants to the director of the etherogram station on the holy planet Purgatory, which, then as now, has an 'etherogram connection' with almost all the planets of our Great Universe" and "later he also merited the post of chief director and this post he still retains at the present time" (44.1121). Tooilan had developed a particular interest in observing "the planet Earth and in the process which proceeded on it of the being-existence of the three-brained beings" (44.1123), and regularly received detailed etherograms from his father documenting these observations, which he then reproduced in the common planetary "Toolookhterzinek" for the information of the higher being-bodies dwelling on Purgatory.

Quote from the 1950 text:

And so when I learned of the permanent place of their existence and to which posts they were found worthy, I, from then on, according to my promise, sent every quarter of our year to Tooilan an exact copy of all my written summaries of those observations which I continued to make. Rather many years passed since the time I began to send Tooilan these etherograms and I personally did not know what became of them until I received information about these same turbulent events on the planet Purgatory. It transpired that the great Governor of the holy planet Purgatory, His All-Quarters-Maintainer the Arch-cherub Helkgematios, having once by chance learned that one of the assistants of the Governor of the etherogram station, Tooilan, periodically received from the solar system Ors very long etherograms from his father, evinced a desire to become acquainted with their contents. (44.1123-1124)

Location in Book: First appearance: Chapter 23, page 268. Referenced throughout the text, particularly in chapters 35, 39, 44, and 45, as a key figure in the cosmic communication network and Beelzebub's family.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tooilan represents the ideal of responsible cosmic service, having risen from assistant to chief director through merit. His role as communicator between planets demonstrates the interconnectedness of cosmic civilizations in Gurdjieff's universe. Through Tooilan's distribution of Beelzebub's Earth observations to the beings on Purgatory, Gurdjieff illustrates how human dysfunction becomes a matter of cosmic concern, suggesting that Earth's problems affect the entire universe and are observed with growing alarm by higher spiritual beings.

Took-soo-kef was one of four specific symptoms recognized by the beings of the ancient continent Atlantis as indications that an individual should be confined in the Anoroparionikima (special buildings for beings with mental defects). This term appears specifically in the context of "tendencies to 'spy' upon the others and to be occupied with 'Took-soo-kef'" (43.1110-1111), representing a type of mental abnormality or psychological taint that was considered harmful to the surrounding community.

Quote from the 1950 text:

And these symptoms were as follows:

1. If a being believed in any kind of 'balderdash'
2. If a being began to prove to others anything about which he himself knew nothing whatsoever, or was not sure of
3. If a being failed to keep his word of honor, or took his oath in vain
4. And finally, if there appeared in any being tendencies to 'spy' upon the others and to be occupied with 'Took-soo-kef' (43.1110-1111)

Location in Book: First appearance: Chapter 43, page 1110. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is grouped with spying behavior as a psychological symptom that was considered dangerous to the community's mental health. The Atlanteans believed that beings with such taints interfered "by their radiations with the quiet and regular existence of the surrounding beings" during certain periods of the month.

Tookha Tes Nalool Pan was a book written by the Great Moses, whose title "in contemporary language means 'the quintessence of my reflections'" (42.1004). This work contained Moses's research and thoughts on the disease called Moordoorten (onanism) that had spread widely among the youths and children under his care during the journey from Egypt to Canaan. The book provided the theoretical foundation for the practical religious rites Moses subsequently created to address this problem.

Quotes from the 1950 text: