The name given by the Chinese brothers Choon-Kil-Tez and Choon-Tro-Pel to their rediscovery of the ancient Atlantean knowledge called "seven-aspectness-of-every-whole-phenomenon." The transformation from "seven" to "nine" reflects a crucial discovery about the sacred Heptaparaparshinokh: the law contains not only seven obvious manifestations but also two additional obligatory aspects where the natural flow requires external intervention. The brothers called the seven obvious manifestations "Dooczako" (different-manifestations) and named the two newly discovered gap-aspects "Sooanso-Toorabizo" (obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole). Thus, seven visible aspects plus two structural gaps equals nine total elements, hence "ninefoldness." This complete understanding revealed that the gaps between certain notes in the cosmic octave are just as law-conformable and essential as the notes themselves.

Quote from the 1950 text:

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.' And they named this law thus, chiefly because during their detailed researches they became convinced 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. (40.831)

Location in Book: First appearance: Chapter 40, page 831. Also referenced in Chapter 41, page 871.

Etymology / Notes: The term represents a significant advance in understanding the sacred Heptaparaparshinokh beyond the Atlantean formulation. While "seven-aspectness" correctly identified the seven manifestations of the law, "ninefoldness" captures the complete picture by including the two intervals or gaps where cosmic processes cannot continue independently without external shocks. These gaps occur at specific places in every octave (between mi-fa and si-do in the musical scale), representing structural necessities rather than mere absences. The brothers' insight transformed understanding from observing what is present to recognizing what is structurally required, making explicit the places where conscious intervention becomes necessary for the continuation of any cosmic process. This discovery is fundamental to Gurdjieff's teaching about the necessity of conscious shocks for genuine development.

The third and highest class of planetary formations that arise on all planets for the purpose of transforming common-cosmic substances during the process of Iraniranumange. Through Polormedekhtian-arisings there are transformed "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). Unlike the more limited Oonastralnian-arisings (which transform only planetary substances) and Okhtatralnian-arisings (which transform substances from the planet's own solar system), Polormedekhtian-arisings process cosmic substances from throughout the entire Megalocosmos. The poppy plant (Papaveroon) belongs to this highest class, transforming "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-of-the-radiations-of-all-kinds-of-cosmic-concentrations'" (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, 'Polormedekhtian-arisings.' (40.824)

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.

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-of-the-radiations-of-all-kinds-of-cosmic-concentrations.' (40.825)

Location in Book: First appearance: Chapter 40, pages 824-825. The term appears in Beelzebub's explanation of the three-class system of planetary formations and how the poppy plant enabled the brothers Choon-Kil-Tez and Choon-Tro-Pel to rediscover 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. Polormedekhtian-arisings represent the highest and most comprehensive level in the three-tier classification system of planetary formations, distinguished by their capacity to process and transform cosmic substances originating from throughout the entire Megalocosmos rather than being limited to planetary or solar-system sources. This classification system demonstrates Gurdjieff's hierarchical cosmology where even apparently simple planetary formations like plants participate in universal cosmic processes. The fact that the poppy plant belongs to this highest class helps explain why it served as the crucial instrument for the Chinese brothers' rediscovery of the fundamental cosmic law, as its complex substance-transformations revealed the seven-fold nature of cosmic processes. The term is related to but distinct from "Polormedekhtic," which refers to the original complete type of three-brained beings transformed directly from Tetartocosmoses.

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.

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 first and perhaps last great terrestrial learned society, founded on the continent of Atlantis by the later Saint Individual Belcultassi 735 years before the second "Transapalnian perturbation." The society's name expressed "the striving to become aware of the sense and aim of the Being of beings" (23.297) and represented the only time that "genuine objective science just then arose and began to exist there for the first time" (23.298). This extraordinary organization was divided into seven independent sections, each devoted to studying specific branches of knowledge required for understanding cosmic laws and achieving normal being-development. The society was "throughout the whole Universe called 'envied for imitation'" (23.294) and accomplished more "in respect of approaching objective knowledge which had never been done there before and which perhaps will never be repeated" (23.300).

Quotes from the 1950 text:

By the word Akhaldan the following conception was then expressed:

'The striving to become aware of the sense and aim of the Being of beings.'

From the very beginning of the foundation of this society, Belcultassi himself stood at its head, and the subsequent actions of the beings of this society proceeded under his general guidance. (23.297)

The learned members of this first and perhaps last great terrestrial learned society were then divided into seven independent groups, or as it is otherwise said, 'sections,' and each of these groups or sections received its definite designation.

The members of the first group of the society Akhaldan were called 'Akhaldanfokhsovors,' which meant that the beings belonging to that section studied the presence of their own planet as well as the reciprocal action of its separate parts.

The members of the second section were called 'Akhaldanstrassovors' and this meant that the beings belonging to that section studied what are called the radiations of all the other planets of their solar system and the reciprocal action of these radiations.

The members of the third section were called 'Akhaldanmetrosovors,' which meant beings occupied with the study of that branch of knowledge similar to that branch of our general knowledge we call 'Silkoornano,' and which partly corresponded to what your contemporary favorites call 'mathematics.' (23.299)

The members of the fourth group were called 'Akhaldanpsychosovors,' and by this name they then defined those members of the society Akhaldan who made their observations of the perceptions, experiencings, and manifestations of beings like themselves and verified their observations by statistics.

The members of the fifth group were called 'Akhaldanharnosovors,' which meant that they were occupied with the study of that branch of knowledge which combined those two branches of contemporary science there which your favorites call 'chemistry' and 'physics.'

The members belonging to the sixth section were called 'Akhaldanmistessovors,' that is to say, beings who studied every kind of fact arising outside of themselves, those actualized consciously from without and also those arising spontaneously, and which of them, and in what cases, are erroneously perceived by beings.

And as regards the members of the seventh and last group, they were called 'Akhaldangezpoodjnisovors'; these members of the society Akhaldan devoted themselves to the study of those manifestations in the presences of the three-brained beings of their planet which proceeded in them not in consequence of various functionings issuing from different kinds of qualities of impulses engendered owing to data already present in them, but from cosmic actions coming from outside and not depending on them themselves. (23.299-300)

Although the hope of the few chance surviving members of the society Akhaldan that they would be able to resume the actualizing of the task of their society was not fulfilled, nevertheless, thanks to them alone, there still continued to be present in the presences of beings of several subsequent generations after the loss of Atlantis, the 'instinctive conviction' concerning the sense of what is called there 'completed personal Being.' (23.303)

Location in Book: First appearance: Chapter 20, page 211. Primary exposition: Chapter 23, pages 294-303. Also referenced: Chapter 33, pages 586-587 (their experiments with Omnipresent Okidanokh).

Etymology / Notes: The name combines "Akhaldan" (the striving to become aware of the sense and aim of the Being of beings) with descriptive suffixes for each section's specialization. Founded after Belcultassi's profound self-observation revealed that "the process of the functioning of the whole of him had until then proceeded not as it should have proceeded according to sane logic" (23.294), the society represented Earth's only period of genuine objective science. The seven sections systematically studied: 1) planetary geology (Akhaldanfokhsovors), 2) solar system radiations (Akhaldanstrassovors), 3) mathematics (Akhaldanmetrosovors), 4) being-psychology (Akhaldanpsychosovors), 5) chemistry-physics (Akhaldanharnosovors), 6) perception studies (Akhaldanmistessovors), and 7) external cosmic influences (Akhaldangezpoodjnisovors). The society's destruction in the second catastrophe represents one of the greatest losses to human development, though some of their achievements survived through inheritance and influenced later constructions like the Egyptian pyramids. Their work with the sacred Omnipresent Okidanokh included discovering methods to prevent organic decay through application of its neutralizing force.

A cosmic faculty in three-brained beings representing the highest form of conscious reasoning, characterized by its alignment with universal cosmic laws and divine essence. Unlike automatic or subjective reasoning, Objective-Reason emerges through conscious development, personal spiritual work, and a deep understanding of cosmic principles.

Fundamental Characteristics

Objective-Reason is defined as the "'representative-of-the-Very-Essence-of-Divinity'" (40.815), a reasoning capacity that transcends individual limitations and connects beings to universal understanding. It differs fundamentally from the automatic-Reason that has become prevalent on Earth, representing instead a genuine mental functioning found in three-centered beings throughout the Megalocosmos.

Development Processes

Three primary methods enable the development of Objective-Reason:

1. Personal conscious labors and intentional sufferings
2. The sacred Antkooano process, which proceeds "simply from the 'flow of time'" (32.563)
3. Escaping the distorting influences of contemporary civilization and education

Quotes from the 1950 Text

"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).

"...there are always in their presence the germs of all possibilities for the crystallization... 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" (40.815).

Cosmic and Social Implications

Beings with Objective-Reason are characterized by:

• The presence of genuine conscience
• Understanding based on cosmic laws rather than subjective impressions
• An inability to become "important" in conventional societal terms
• A capacity for perceiving universal truths beyond individual or cultural limitations

Location in Book: First appearance: Chapter 32, page 563. Recurring throughout the text, particularly in discussions of human psychological development and cosmic reasoning.

Etymology / Notes: Both "objective Reason" (unhyphenated) and "Objective-Reason" (hyphenated) appear throughout the 1950 text referring to the same cosmic faculty, with the text also using variants including "being-Reason," "objective-Reason," "objective 'being-Reason'," and "Objective or Divine Reason" (17.145). The hyphenated form "Objective-Reason" appears predominantly in technical discussions of cosmic laws and sacred perfecting processes (particularly regarding Antkooano at 32.563), while the unhyphenated "objective Reason" appears more frequently in discussions of human psychological development and social implications. The term represents Gurdjieff's central teaching about authentic mental functioning versus mechanical thinking—not subjective opinion but reasoning based on cosmic laws and genuine understanding connected to conscience and moral perception. It develops only when beings escape the distorting influences of contemporary civilization and abnormal education (40.815-816). This concept underlies Gurdjieff's critique of modern intellectualism and represents the possibility of conscious development even under adverse conditions, distinguishing it from both "automatic-Reason" (the degenerate mechanical form prevalent on Earth) and ordinary intellectual reasoning disconnected from conscience.

Active elements represent the fundamental building blocks of cosmic crystallization, defined as definite cosmic substances with inherent subjective properties that emerge through the evolutionary and involutionary processes of the sacred Heptaparaparshinokh. These elements are the primary means by which cosmic substances transform and participate in the universal Trogoautoegocratic process of reciprocal maintenance.

Cosmic Formation

The genesis of active elements occurs through specific cosmic processes. As Beelzebub explains, when particles of Etherokrilno collide or fall into conditions where Harnelmiatznel proceeds, they can fuse and transform "into active elements already with definite specific properties" (39.785). This transformation is governed by two fundamental cosmic laws: the Sacred Heptaparaparshinokh and the Sacred Triamazikamno.

Quotes from the 1950 Text

"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, all kinds of definite cosmic substances with their own inherent subjective properties, and which objective science calls 'active elements.'" (39.759)

"If particles of Etherokrilno which are already found in the different spheres of all seven Stopinders of the fundamental 'common-cosmic Ansanbaluiazar' collide for some reason or another, they begin the arising of all kinds of 'crystallizations' which do not yet have any subjective properties, and furthermore if these particles of Etherokrilno fall for some reason or other into conditions where a process of 'Harnelmiatznel' proceeds, they fuse into one, and owing to what are called 'complexion-vibrations' acquired in them, are transformed into active elements already with definite specific properties." (39.785)

Transformation Process

In three-brained beings, active elements undergo specific transformations through the three being-foods. The seven primary active elements in Tetartocosmoses are:

1. Protoëry
2. Defteroëry
3. Tritoëry
4. Tetartoëry
5. Piandjoëry
6. Exioëry
7. Resulzarion

Location in Book: First appearance: Chapter 17, page 137. The concept appears approximately 58 times throughout the text, with major expositions in Chapters 17, 18, 23, 32, 39, and 45.

Etymology / Notes: The term represents the fundamental mechanism by which cosmic substances transform and participate in universal processes. These active elements are not static, but dynamic crystallizations that carry specific properties and serve the cosmic purpose of reciprocal feeding and substance exchange. They demonstrate how matter and consciousness are intimately related, with each level of cosmic substance possessing its own degree of active potential and transformative capability.

The supreme cosmic nexus representing the fundamental center where all universal processes converge, culminate, and synthesize their essential transformative results. Specifically referring to the holy planet Purgatory, this concept embodies the intricate interconnectedness of cosmic functioning and represents the critical point of energetic and conscious concentration in the Great Universe.

Contextual Significance

In Beelzebub's cosmological framework, Purgatory serves as "the heart and place of concentration of all the completing results of the pulsation of everything that functions and exists in the Universe" (39.745). This is not merely a metaphorical description, but a precise technical designation of the planet's cosmic role.

Philosophical Implications

The concept reveals several profound philosophical principles:

1. Universal Interconnectedness: The Universe is not a random collection of phenomena, but a deeply integrated, pulsating system where every process contributes to and is influenced by a greater whole.

2. Transformative Centers: Certain cosmic locations serve as critical junctures of energy and consciousness, where the most significant universal processes are synthesized and refined.

3. Conscious Evolution: Individual and collective being-development is not isolated, but part of a comprehensive cosmic mechanism of continuous adjustment and growth.

Quotes from the 1950 Text

"In any case, you must first of all be told that this same holy planet, which is called Purgatory, is for the whole of our Great Universe, as it were, the heart and place of concentration of all the completing results of the pulsation of everything that functions and exists in the Universe." (39.745)

"Our common-father-creator-endlessness appears there so often only because this holy planet is the place of the existence of the, in the highest degree, unfortunate 'higher-being-bodies,' who obtained their coating on various planets of the whole of our Great Universe." (39.745)

Location in Book: Single appearance: Chapter 39, page 745

Etymology / Notes: The term represents a fundamental cosmic principle that transcends linguistic origin, embodying the concept of universal pulsation as a living, dynamic process of continuous transformation and concentration of cosmic results. It demonstrates Gurdjieff's understanding of the Universe as a conscious, interconnected system where every process, no matter how minute, contributes to the greater cosmic whole.

The comprehensive cosmic process by which three-brained beings perpetuate their species through the sacred Elmooarno and related reproductive mechanisms. This fundamental being-duty encompasses both the involuntary conception that occurs automatically between conjugal pairs and the ideal conscious reproduction that requires proper guidance from qualified beings. The process involves the blending of male and female Exioëry (the sacred substance arising from the transformation of being-food through the Sacred Heptaparaparshinokh) with the participation of the third holy force of the sacred Triamazikamno - the Reconciling force - to create the beginning for the arising of newly born beings.

Contemporary Earth beings have completely lost the capacity for conscious reproduction, as Beelzebub explains: "your favorites, the beings of the planet Earth, particularly the beings of the present time, do not use these same substances of being-Exioëry at all consciously, neither for self-perfecting nor for conscious reproduction outside of themselves of new beings similar to themselves" (39.793). Instead, these sacred substances serve either "only for the purposes of the Most Great cosmic Trogoautoegocrat entirely without the participation of their own being-consciousness and individual desire, or for the involuntary conception of a new being similar to themselves, who is without their cognized wish a distressing result for them" (39.793).

Quotes from the 1950 text:

And owing to the same All-Gracious foresight and command of our father of Everything Existing in the Great Universe, and according to the actualizations of Great Mother Nature, then in certain surrounding conditions and with the participation of the third separately localized holy force of the sacred Triamazikamno, namely, the holy force called 'Reconciling,' the blending of these two Exioëries arising in two distinct independent different beings just gives, owing to the process called 'the process of the sacred Elmooarno' which proceeds between those beings of opposite sex, the beginning for the arising of a new being. (23.278)

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.' (23.287)

And your favorites, the beings of the planet Earth, particularly the beings of the present time, do not use these same substances of being-Exioëry at all consciously, neither for self-perfecting nor for conscious reproduction outside of themselves of new beings similar to themselves.

And these sacred cosmic substances, formed in them in such a manner, serve either only for the purposes of the Most Great cosmic Trogoautoegocrat entirely without the participation of their own being-consciousness and individual desire, or for the involuntary conception of a new being similar to themselves, who is without their cognized wish a distressing result for them from the mixing of these sacred substances of the two opposite sexes... (39.793)

All three beings of different sexes simultaneously receive the 'sacred Elmooarno,' or as your favorites say 'conception,' through a special action, and for a certain period they exist with this sacred Elmooarno or 'conception' apart from one another, entirely independently, but each of them exists with very definite intentional perceptions and conscious manifestations.

And later, when the time approaches for the manifestation of the results of these conceptions, or when, as your favorites say, the time of birth approaches, there becomes evident in all these three uncommon beings, as it is called, an 'Aklonoatistitchian' longing for each other... (39.772)

Location in Book: Primary exposition: Chapter 23, pages 277-289 (conscious reproduction and Astrologer guidance); Chapter 39, pages 771-773 (three-sexed reproduction on Modiktheo); Chapter 39, page 793 (loss of conscious reproduction); Chapter 23, pages 280-281 (abnormal ape reproduction). Recurring references throughout the text regarding continuation of species and being-duty.

Etymology / Notes: This combined entry encompasses multiple interconnected Gurdjieffian concepts that together form his complete teaching on reproduction and species continuation. The terms include both original coinages ("Aklonoatistitchian," "Elmooarno," "Triakrkomnian") and common expressions given cosmic significance ("conjugal pairs," "newly born," "continuation of species," "conscious reproduction"). The ideal model exists on the planet Modiktheo, where three-sexed beings called Triakrkomnian (Martna, Spirna, and Okina) serve as producers who each conceive one of the three being-bodies, resulting in offspring that arise already complete with all three bodies - representing the most perfect expression of cosmic reproductive law. On Earth, conscious reproduction was historically guided by Astrologers who advised conjugal pairs according to their types, ensured proper timing for sacred Elmooarno, and drew up Oblekioonerishes (horoscopes) for newly born beings. Contemporary involuntary conception lacks this guidance, resulting in type-incompatible unions and the gradual degeneration of the race. The loss of conscious reproduction (39.793) represents one of the fundamental degenerations of human potential, reducing what should be a sacred conscious act to either mechanical service of cosmic purposes or accidental "distressing results" from unconscious pleasure-seeking. The process demonstrates that reproduction serves not only species continuation but also cosmic purposes, as Exioëry can be consciously transformed for self-perfection rather than merely used for procreation.

The ongoing cosmic regulatory principles and administrative functions that preserve, sustain, and regulate all existing formations within the Universe. World-maintenance represents the continuous aspect of divine cosmic governance that operates in tandem with World-creation to ensure the proper functioning and perpetuation of the Megalocosmos. As Beelzebub explains when discussing "all the fundamental laws of World-creation and World-maintenance" (17.136), World-maintenance encompasses the regulatory mechanisms that preserve cosmic equilibrium, ensure proper reciprocal relationships between all formations, and maintain the lawful operation of the Trogoautoegocratic process throughout the Universe. This work is administered by specialized Sacred Individuals, including "Angels and Archangels, specialists in the work of World-creation and World-maintenance" (9.82), who form commissions to address cosmic emergencies and ensure that all formations continue to function according to divine intention.

Quotes from the 1950 text:

Although I have promised to explain to you, only later, all the fundamental laws of World-creation and World-maintenance in detail, yet the necessity has here arisen, to touch upon, if only briefly, the questions concerning these cosmic laws, without waiting for that special talk I promised. (17.136)

In consequence of this report, a whole commission consisting of Angels and Archangels, specialists in the work of World-creation and World-maintenance, under the direction of the Most Great Archangel Sakaki, was immediately sent from the Most Holy Sun Absolute to that solar system 'Ors.' (9.82)

Location in Book: First appearance: Chapter 9, page 82. Appears consistently throughout the text in conjunction with "World-creation," particularly in Chapters 10, 16, 17, 18, 27, 30, and 39.

Etymology / Notes: The term combines "World" (referring to the cosmic order or Megalocosmos) with "maintenance" (the act of sustaining and preserving what exists). World-maintenance distinguishes itself from World-creation (the initial establishment of cosmic formations) and World-existence (the laws governing how formations continue and function) by focusing specifically on the active, ongoing administrative and regulatory work required to preserve cosmic harmony. This includes monitoring cosmic concentrations, adjusting for perturbations like the comet Kondoor collision, and ensuring that the reciprocal feeding necessary for cosmic balance continues uninterrupted. The specialized Sacred Individuals who serve as "specialists in the work of World-creation and World-maintenance" demonstrate that cosmic governance requires not only initial creative wisdom but also continuous administrative oversight to maintain the divine order throughout all eternity.

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 wise saying of Mullah Nassr Eddin expressing the cosmic law of generational reciprocity, stating in full: "If a father likes to ride though it be but a child's sled, his son must obligatorily be prepared to drag the great village sleigh up the mountainside" (37.671). The saying illustrates how privilege enjoyed by one generation through exploitation inevitably reverses itself, forcing their descendants into servitude far exceeding their ancestors' comfort. Beelzebub invokes this saying when observing Russian aristocrats' children performing as entertainers in Montmartre restaurants for wealthy foreigners, the very people their fathers had once scorned while living off peasant labor.

Quote from the 1950 text:

It will be as well to notice and to draw your attention to the fact that the fathers and grandfathers of these 'artists' or 'actors' of the contemporary 'Montmartre theater restaurants' still only quite recently in these various establishments there in Montmartre - thanks of course to what is called the 'sweat of peasants' - laughed at and insulted the individual dignity of the beings of other communities, but now their children and grandchildren themselves are humbled and serve as objects of the satisfaction of the 'Hasnamussian caprices' of what are called the 'much-monied beings' of other communities.

As regards such a condition of affairs, our wise Mullah Nassr Eddin has also a very wise saying; he, namely, says:

'If a father likes to ride though it be but a child's sled, his son must obligatorily be prepared to drag the great village sleigh up the mountainside.' (37.671)

Location in Book: Single appearance: Chapter 37, page 671.

Etymology / Notes: This is a brilliant multi-layered saying that appears at a crucial moment when Beelzebub observes Russian aristocratic refugees performing as entertainers in Montmartre for the wealthy foreigners they once looked down upon.

The Context: The saying comes right after Beelzebub notes how "the fathers and grandfathers of these 'artists' or 'actors'... still only quite recently in these various establishments there in Montmartre - thanks of course to what is called the 'sweat of peasants' - laughed at and insulted the individual dignity of the beings of other communities, but now their children and grandchildren themselves are humbled and serve as objects of the satisfaction of the 'Hasnamussian caprices' of what are called the 'much-monied beings' of other communities."

Unpacking the Metaphor:

1. "If a father likes to ride though it be but a child's sled" - The father's generation enjoyed privilege and luxury (riding), even if modest compared to what they aspired to (just a child's sled, not a grand carriage)
2. "his son must obligatorily be prepared" - The consequences are inevitable and inescapable for the next generation
3. "to drag the great village sleigh up the mountainside" - The son must perform much harder labor (dragging rather than riding) with a heavier burden (great village sleigh vs. child's sled) in much more difficult conditions (up a mountainside rather than on level ground)

The Deeper Meanings:

• Karmic reversal: Those who lived off others' labor must see their children become laborers themselves
• Generational justice: The excesses and abuses of one generation create debts that must be paid by their descendants
• Role reversal: The privileged become servants; those who rode now must pull
• Amplification of consequences: The burden on the next generation is far greater than the pleasure the previous generation enjoyed

This saying encapsulates the cosmic law of reciprocal maintenance - what you take without earning must eventually be paid back with interest. The Russian aristocrats who "rode" on peasant labor now watch their children "drag the sleigh" as entertainers for foreign tourists in Montmartre.

The universal form of communication existing on all other planets of the Great Universe where three-brained beings breed, in which all beings share one common spoken language for their mutual relations. This cosmic norm represents the natural unity of communication among three-brained beings throughout the universe, standing in stark contrast to Earth's "excessive absurdity" of polyglotism. Beelzebub explains that "on all other planets of our Great Universe where three-brained beings breed, there is everywhere one common what is called 'sound-manifesting-mutual intercourse,'" whereas on Earth there exist "as many diverse languages or 'dialects' that have nothing in common with each other as there are separate independent groups into which they have gradually become split" (31.531).

Quote from the 1950 text:

Maybe, my boy, you do not yet know that it is also on this ill-fated planet only that there exists the excessive absurdity which consists in this: that there for mutual 'spoken relations' among themselves, again thanks to the abnormal external conditions of their ordinary existence, there are as many diverse languages or 'dialects' that have nothing in common with each other as there are separate independent groups into which they have gradually become split; whereas on all other planets of our Great Universe where three-brained beings breed, there is everywhere one common what is called 'sound-manifesting-mutual intercourse.' (31.531)

Location in Book: Single appearance: Chapter 31, page 531.

Etymology / Notes: The term "sound-manifesting-mutual intercourse" appears to be Gurdjieff's precise technical designation for what Earth beings would simply call "language" or "speech," but the elaborate construction emphasizes its cosmic function: "sound-manifesting" indicates the material realization of thought through vibrations, while "mutual intercourse" stresses the reciprocal exchange essential to three-brained beings' normal development. This universal linguistic unity serves as another indicator of how Earth's beings have fallen out of harmony with cosmic law, their fragmentation into "a thousand-tongued-hydra" (31.536) reflecting their broader disconnection from objective reason and normal being-existence. The polyglotism unique to Earth arose "thanks to the abnormal external conditions of their ordinary existence," linking this communicative chaos to the consequences of the organ Kundabuffer and the planetary catastrophes that disrupted normal three-brained being development.

A Divine inner manifestation arising from cosmic sources that serves the fundamental purpose of self-perfection in three-brained beings throughout the universe. The primary sacred impulses are Faith, Hope, Love, and Objective Conscience, which in normal three-brained beings function as essential factors for spiritual development. In Earth beings, however, these impulses have become profoundly degenerated due to the crystallized consequences of the organ Kundabuffer, with data for their genuine manifestation becoming "mixed" with properties resembling but distinct from the authentic sacred impulses (26.355-356). The most fundamental sacred impulse is Objective Conscience, arising from "the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suf­fering-endless-creator" (27.372), which alone "is not yet atrophied in them, but remains in their presences almost in its primordial state" (26.359), though buried in the subconsciousness.

Quotes from the 1950 text:

All the genuine functions proper to man-being as they are, proper to all the three-centered beings of our Great Universe, had already degenerated in their remote ancestors into other functions, namely, into functions included among the properties of the organ Kundabuffer which were very similar to the genuine sacred being-functions of Faith, Love, and Hope.

And this degeneration occurred in all probability in consequence of the fact that when the organ Kundabuffer had been destroyed in these ancestors, and they had also acquired in themselves factors for the genuine sacred being-impulses then, as the taste of many of the properties of the organ Kundabuffer still remained in them, these properties of the organ Kundabuffer which resembled these three sacred impulses became gradually mixed with the latter, with the result that there were crystallized in their psyche the factors for the impulses Faith, Love, and Hope, which although similar to the genuine, were nevertheless somehow or other quite distinct. (26.355)

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)

The crystallization in their common presences of the Divine manifestation issuing from Above for the data of the arising of this sacred being-impulse in them, proceeds only in their subconsciousness ... and that is why these data have escaped that 'degeneration' to which all the other sacred being-impulses were subject, and which they also ought to have in their presences, namely, the impulses Faith, Love, and Hope. (27.378-379)

Location in Book: First appearance: Chapter 26, pages 355-356. Recurs prominently on pages 357, 359 (the sacred being-impulse of Faith, Hope and Love). Central discussion in Chapter 31, page 530, and Chapter 34, pages 325, 637 (sacred impulse 'conscience').

Etymology / Notes: The hyphenated construction "sacred impulse" emphasizes these as cosmic manifestations distinct from ordinary psychological impulses. These represent the interface between Divine cosmic forces and individual being-manifestation, serving as the foundation for genuine spiritual evolution. The text reveals that while the sacred impulses of Faith, Hope, and Love have become almost unrecognizably distorted in Earth beings, mixing with egoistic properties like vanity and self-love (26.356-357), the sacred impulse of Objective Conscience remains preserved in the subconsciousness due to being "driven-back-within" by abnormal education, thus escaping the general degeneration. The restoration of these sacred impulses to their proper functioning constitutes the essential work of Sacred Individuals sent to Earth.

A psychic epidemic manifesting among Earth's three-brained beings, characterized by the mass crystallization of hasnamuss properties and the destruction of all previously established social structures under the delusion of creating universal happiness. Beelzebub identifies this as a particularly maleficent contemporary manifestation of the periodic psychosis that affects Earth beings, driven by individuals in whom specific abnormal being-data have crystallized, leading them to destroy all existing structures while promising impossible ideals to the masses.

Quotes from the 1950 text:

This Bolshevism is nothing more nor less than that 'something' newly arisen which, as I have already told you, always appears during those periods when a certain already established form of ordinary being-existence begins to 'thin out' ... And this appearance is due to the fact that in the presences of certain of these three-brained beings who arise and exist among the other ordinary beings, certain properties begin to be crystallized ... which properties flow from the 'particular-functioning-of-their-common-presences.' (34.602-603)

... beings with the said properties always appear just during these periods, because it is only during these periods that the three-brained beings there ... having in the process of their ordinary being-existence neither the time nor the possibility to occupy themselves with essential being-matters, manifest themselves automatically only with those being-data which were previously more or less intentionally or accidentally crystallized in their common presences. (34.603)

Location in Book: First appearance: Chapter 34, page 602. The term appears 10 times, primarily concentrated in Chapter 34's analysis of contemporary psycho-social phenomena.

Etymology / Notes: While historically referring to the Russian revolutionary movement, Gurdjieff uses "Bolshevism" as a case study of recurring mass psychosis that periodically affects humanity. He presents it not as a unique political phenomenon but as the contemporary manifestation of an ancient pattern wherein beings with crystallized hasnamuss properties exploit transitional periods to destroy existing structures while promising impossible utopias. This analysis connects Bolshevism to his broader examination of how abnormal being-data produces destructive mass movements throughout human history.

Contemporary learned beings of Earth who have replaced genuine scientists and scholars, characterized by mechanical repetition of information without understanding, zealous defense of established theories regardless of merit, and the tendency to 'peck to death' any authentic researcher whose findings challenge orthodox views. These beings learn exclusively by rote, lack independent critical thinking, and form academic hierarchies based on memorization rather than comprehension or genuine investigation.

Quote from the 1950 text:

...these learned beings of new format were not only then, but are even now, for the most part, from among those three-brained beings who become, as is said there, 'learned.' And they become such, as I have already told you, thanks to the particular property also newly arisen in them, called 'to learn by rote' as much as possible about every sort of vacuous information, such as old women love to relate about what was presumably said in olden times. (24.327)

Location in Book: First substantive appearance: Chapter 24, page 327. The term appears 39 times throughout the text, consistently referring to this type of mechanical scholar.

Etymology / Notes: "New format" represents Gurdjieff's critique of modern academia, where "format" suggests a standardized, mechanical mold that produces scholars as if by template rather than through genuine development of understanding. These beings exemplify the degradation of Earth's intellectual culture, having replaced the 'learned beings of Mesopotamia' and other genuine investigators of previous epochs.

The fundamental psychic and spiritual materials, substances, or crystallizations that form within three-brained beings through various experiences, impressions, and conscious or mechanical processes. These data constitute the inner content that shapes a being's individuality, comprehension capacity, and potential for objective reason. Being-data can be formed consciously through intentional effort or unconsciously through automatic processes, and certain categories are designated as 'sacred,' 'required,' or 'imperishable' depending on their cosmic significance and durability.

Quotes from the 1950 text:

...there are crystallized in their presences, in the course of their completing their full age, those being-data which engender in them the impulse existing under the name of 'Happiness-for-one's-Being,' which is experienced during the fulfillment of hopes for changes for the better in the future. (21.242)

...in the common presences of your favorites, there are already completely lacking not only all kinds of being-data for the engendering of what are called 'logical-confrontative-being-mentation,' but also that they even lack the simple 'instinctive-automatic-being-data'... (34.604)

...for the purpose of changing these abnormal conditions of ordinary being-existence there, I had recourse to those same, as they are called, 'exceptional-means' which consist in changing at certain accelerated tempos the 'required-being-data' which have to be crystallized in the presences of beings... (37.664)

Location in Book: First appearance: Chapter 21, page 242. The term appears frequently throughout the text with various qualifying adjectives describing different types and functions.

Etymology / Notes: "Being-data" represents one of Gurdjieff's fundamental technical terms for the psycho-spiritual materials that accumulate within beings. The term "data" (from Latin: "things given") emphasizes that these are concrete substances or crystallizations rather than abstract qualities. The various modifiers (sacred, automatic, required, imperishable) indicate a complex taxonomy of these inner materials, ranging from mechanical accumulations to consciously developed substances essential for higher development. The distinction between automatic and conscious being-data appears particularly significant in Beelzebub's analysis of human psychological dysfunction.

A fundamental mismatch or lack of harmony between two essential aspects of being, specifically identified by Beelzebub as the chief cause of dual individuality in three-brained beings of Earth. In his investigation aimed at clearing up "all the details of the manifestations of the human psyche," Beelzebub identifies this noncorrespondence as existing between the 'tempo-of-the-place-of-their-arising-and-existence' and the 'form-of-their-being-mentation' - essentially a disharmony between the natural rhythm of Earth where humans exist and the structural pattern of their thinking processes.

Quote from the 1950 text:

Further I said to him: 'At the present time I have but one aim, namely, specifically to clear up for myself all the details of the manifestations of the human psyche of individuals existing separately as well as in groups. ... I finally elucidated that this dual individuality obtained in their common presences, chiefly owing to a noncorrespondence between what is called the 'tempo-of-the-place-of-their-arising-and-existence' and the 'form-of-their-being-mentation.' (34.596)

Location in Book: Single appearance: Chapter 34, page 596.

Etymology / Notes: The term "noncorrespondence" represents a key diagnostic finding in Beelzebub's systematic investigation of human psychological dysfunction. The prefix "non-" negates "correspondence" (from Latin: co- "together" + respondere "to answer"), suggesting a failure of two elements to answer to or match each other. This technical usage identifies not merely a difference but a structural incompatibility that produces the split or "dual individuality" observed in human beings - a condition where their mental processes operate at a different tempo than their physical environment demands, creating a perpetual state of internal conflict.

A bitterly ironic designation for the contemporary German beings who became "direct-heirs-of-the-ancient-Greek-civilization" and whose scientific inventions have created a "resultant-decomposing-force" that contradicts Nature's "resultant-creative-force." These German inventions - particularly chemical substances whose names characteristically end in "ine" (satkaine, aniline, cocaine, atropine, alisarine) - have accumulated to such an extent during the last two centuries that "poor Nature there - already enfeebled without this through no fault of her own - is scarcely able to actualize what are called her 'evolutionary' and 'involutionary' processes" (29.426). While ancient Greek sciences primarily spoiled being-mentation, the German "Nature-helping" inventions have gone further, contributing material means that actively decompose planetary formations and obstruct Nature's fundamental cosmic processes.

Quotes from the 1950 text:

But in addition to this, the contemporary beings of that community Germany have become very skillful also in inventing those sciences, thanks to which the said specific disease there of wiseacring has been very widely spread among other of your favorites; and during the process of this disease in them, many of them semiconsciously or even quite automatically chance to notice some small detail of the common cosmic process which actualizes Everything Existing, and afterwards, informing others of it, they together use it for some of their, as they are called, new inventions, thereby adding to the number of those 'new means,' of which during the last two of their centuries so many have accumulated there, that their total effect has now already become, what is called, the 'resultant-decomposing-force,' in contradistinction to what is called the 'resultant-creative-force' of Nature. (29.425-426)

And indeed, my boy, owing merely to the sciences invented by the beings of the contemporary Germany, other three-brained beings of your planet belonging both to that same community and to other communities have now acquired the possibility of inventing, and now they almost every day invent here and there, some such new invention or new means and, employing them in the process of their existence, have now already brought it about that poor Nature there - already enfeebled without this through no fault of her own - is scarcely able to actualize what are called her 'evolutionary' and 'involutionary' processes.

For your clear representation and better understanding, how these contemporary direct heirs have surpassed their 'legators,' I must now explain to you also about certain widely used means existing there at the present time, which owe their existence exclusively to these 'Nature-helping' direct heirs of ancient Greece. (29.426)

Location in Book: Single appearance: Chapter 29, page 426, introducing Beelzebub's detailed critique of five German chemical inventions.

Etymology / Notes: The term represents one of Gurdjieff's most pointed uses of irony in the entire text. The Germans are characterized as helping Nature in the same way that the organ Kundabuffer "helped" beings perceive reality - that is, by doing precisely the opposite. The five examples Beelzebub provides demonstrate different ways these inventions "help" Nature: satkaine (saccharin) helps Nature by being an "indiscriminate-destroyer-of-the-already-arisen" (29.427); aniline helps Nature by reducing object durability from fifteen centuries to thirty years (29.429); cocaine helps Nature "in more rapidly decomposing the planetary formations - in this instance, their own planetary bodies" while reproducing Kundabuffer effects (29.429-430); atropine helps Nature similarly; and alisarine helps Nature by prioritizing appearance over substance in food production (29.431). The passage reflects Gurdjieff's profound concern about industrial civilization's assault on natural processes, written decades before contemporary environmental consciousness emerged.

A maleficent chemical substance invented by German beings, representing the fourth of five particularly harmful inventions that all end in "ine" (along with satkaine, aniline, cocaine, and alisarine). Atropine is "everywhere there in great demand at the present time for a great variety of purposes; but its most common use is for a certain exceedingly strange purpose" (29.430). Due to abnormally established conditions of ordinary being-existence, the organ of sight of Earth beings "has acquired the property of regarding the faces of others as good and pleasing only when they have dark eyes" (29.430). When atropine is introduced into the eyes, "the pupils become dilated and darker; and, because of this, most of them introduce this atropine into their eyes, in order that their faces may appear good and pleasing to others" (29.431). The tragic consequence is that "there has never been a case there when a being using this means could see and still continue its use after the age of forty-five" (29.431) - the substance causes blindness.

Quotes from the 1950 text:

The fourth of the enumerated chemical substances, namely, 'atropine,' is also everywhere there in great demand at the present time for a great variety of purposes; but its most common use is for a certain exceedingly strange purpose.

It seems that thanks to the same abnormally established conditions there of ordinary being-existence, their organ of sight has acquired the property of regarding the faces of others as good and pleasing only when they have dark eyes. (29.430)

And when this chemical substance, called atropine, is in a certain way introduced into the eyes of beings the pupils become dilated and darker; and, because of this, most of them introduce this atropine into their eyes, in order that their faces may appear good and pleasing to others.

And truly, my dear boy, those terrestrial beings who introduce this 'German blessing' into their eyes do have very 'dark eyes' until they are forty-five.

I said until forty-five, because so far there has never been a case there when a being using this means could see and still continue its use after the age of forty-five. (29.431)

Location in Book: First appearance: Chapter 29, page 427 (listed among five German chemical inventions). Primary discussion: Chapter 29, pages 430-431 (detailed description of its cosmetic use and destructive effects). Also appears as item #11 in the list of forty-two opium alkaloids (40.845), though this may represent a different substance or Gurdjieff's satirical conflation of the German invention with the naturally-occurring alkaloid.

Etymology / Notes: The term follows the pattern Gurdjieff notes of German inventions ending in "ine." Atropine exemplifies the theme of sacrificing genuine well-being for superficial appearance - beings willingly destroy their vision to achieve temporarily attractive eyes. This represents contemporary civilization's prioritization of external beauty over functional health, demonstrating how abnormal conditions create absurd aesthetic standards that beings pursue despite catastrophic consequences. The ironic detail that users maintain "very 'dark eyes' until they are forty-five" emphasizes the delayed but inevitable destruction - the cosmetic enhancement works exactly as intended right up until the moment it causes permanent blindness. Historically, atropine (belladonna) was indeed used cosmetically to dilate pupils, though Gurdjieff characteristically exaggerates its effects for satirical and pedagogical purposes. The dual appearance as both a German chemical weapon and an opium alkaloid may reflect either Gurdjieff's loose categorization or his intentional blurring of natural and artificial substances to emphasize how contemporary beings pervert everything - whether invented or extracted from nature - toward maleficent purposes.

A psychic peculiarity "common to all the three-brained beings of that planet, and already well fixed in it" (29.424) that works alongside "constant influence" to spread maleficent inventions and ideas throughout the population. This peculiarity represents the mechanical tendency of beings to copy external forms, behaviors, and customs without discrimination or understanding, leading them to adopt both good and bad practices indiscriminately. Combined with "suggestibility" (the property of constantly influencing or being influenced by others), imitation becomes particularly destructive when beings lack "an instinctive sensing of reality" and "a broad outlook" (42.1046) - the proper data that should engender discrimination and independent judgment. The Russians, who "always follow the example of someone and imitate somebody" (34.654), exemplify this peculiarity by becoming "adopters-by-compulsion" who imitate not only what is good but also "what is bad and even to reject their own good customs only because they do not exist elsewhere" (34.654-655). Americans similarly manifest this through their "totally exact imitation exclusively only of all that exists among the beings of various other independent groupings breeding on other continents, an imitation of just that which is considered by the free beings of these other groupings... as unworthy of manifestation by beings similar to them" (42.1043).

Quotes from the 1950 text:

This took place, on the one hand, as I have already said, owing to the constant influence of both these communities, and, on the other hand, owing to that peculiarity of their psyche - common to all the three-brained beings of that planet, and already well fixed in it before this - which is called there 'imitation.' (29.424)

From all that I have told you about this, that these contemporary Russian always follow the example of someone and imitate somebody, it can be clearly understood how much of the functioning of the data for being-confrontative-logical-mentation is already deteriorated in the presences of terrestrial three-brained beings.

In general, to follow the example of others or set an example to others is considered and cognized as fully reasonable and inevitably necessary everywhere in the Universe among all three-brained beings, and that the three-brained beings of this large community Russia follow the example of the beings of the community France, this on their part is even very sensible. Why not take example from what is good?

But these unfortunates, on account of all the said particular property of their psyche, and of still several other specific features of their strange character which have finally become fixed in them, thanks to the total disappearance from their common presences of the usage of sometimes actualizing being-Partkdolg-duty became what is called 'adopters-by-compulsion,' and began to follow the example also of what is bad and even to reject their own good customs only because they do not exist elsewhere. (34.654-655)

The beings of other groupings, through the absence in their common presences, due to wrong education, of the data which it is proper to all three-brained beings of responsible age to have in their presences, and which engender what are called 'an instinctive sensing of reality' and 'a broad outlook,' believe in the first place that this idea has arisen on their planet for quite the first time, and secondly that once the practical application of it has been actualized by those who already possess the said 'something desirable,' then it must indeed be very good, and they forthwith begin to imitate everything really good as well as bad, notwithstanding its complete contrariety to everything there is and to everything well fixed in their ordinary existence, merely in order to possess that which for today is considered desirable. (42.1046)

Location in Book: First appearance: Chapter 29, page 424. The concept recurs throughout the book (11 appearances), with major discussions in the chapters on Russia (34.654-655), America (42.1043, 42.1046), and France (37), demonstrating its role as a fundamental psychic abnormality affecting all contemporary communities.

Etymology / Notes: While "imitation" is a standard English word, Gurdjieff uses it as a technical term to diagnose a specific psychic defect in terrestrial three-brained beings - the mechanical copying of external forms without inner discrimination. Beelzebub distinguishes between the normal cosmic principle that "to follow the example of others or set an example to others is considered and cognized as fully reasonable and inevitably necessary everywhere in the Universe among all three-brained beings" and the Earth beings' pathological version where imitation proceeds mechanically without consciousness, discrimination, or understanding (34.654). The key distinction lies in the absence of two essential faculties: "instinctive sensing of reality" (the ability to perceive what is genuinely valuable) and "broad outlook" (comprehensive understanding of context and consequences). Without these faculties, beings become "adopters-by-compulsion" who blindly copy whatever possesses temporary social authority or fashion, destroying centuries-old beneficial customs simply because they don't exist in the currently admired community. This peculiarity worked alongside "constant influence" to spread the maleficent inventions of Greco-Roman civilization (fantasying and striving-for-sexual-gratification) throughout the planet, demonstrating how imitation serves as a transmission mechanism for cultural degeneration rather than genuine learning or development.

Beelzebub's sardonic term for the severely truncated, defective reasoning capacity of contemporary Earth beings - a faculty so diminished and incomplete that it can barely perceive obvious contradictions or irregular manifestations, even when they become "acceleratedly-concentratedly" evident. The term derives from "bobtail," meaning an animal whose tail has been cut short or docked, suggesting incompleteness and mutilation. Beelzebub explains that irregular results of the hypnotic inherency "become real to such a degree that they become acutely obvious even to their bobtailed reason and therefore unavoidably perceptible" (32.559), implying that only the most blatant absurdities can penetrate their diminished reasoning capacity. The phrase appears throughout Beelzebub's critiques of contemporary civilization's intellectual functioning, particularly in contexts where Earth beings fail to recognize obvious contradictions, accept mutually incompatible theories, or substitute superficial explanations for genuine understanding.

The "bobtailed" quality of contemporary reason manifests most clearly in their scientific and cultural endeavors. For instance, when ancient Greek "Orpheists" became confused about their own tradition, "the representatives of this terrestrial art of that time, with their already now quite bobtailed reason, thought that it was nothing more than the word indicating 'the-followers-of-this-historical-personality Orpheus'" (30.498), leading to the erroneous substitution of "artist" for the sacred designation. Similarly, when confronted with contradictory information about octaves (Chinese sources describing seven restorials versus Greek sources describing five), contemporary beings' "bobtailed logical mentation" found both theories "equally plausible" and simply combined them rather than investigating which was correct (40.861). This represents the characteristic pattern of bobtailed reason: unable to discriminate truth from falsehood or resolve contradictions, it either accepts all contradictory claims simultaneously or settles for compromise explanations that avoid genuine understanding.

Quotes from the 1950 text:

But when the said results of this inherency of theirs are obtained 'acceleratedly-concentratedly,' then every kind of irregular manifestation, their own and those of others, become real to such a degree that they become acutely obvious even to their bobtailed reason and therefore unavoidably perceptible. (32.559)

And it was the basis because it appeared in the word by which the learned mysterists were designated and also in the word which stood for a personality invented by the ancient Greeks ... and the result of this was that the mentioned representatives of this terrestrial art of that time, with their already now quite bobtailed reason, thought that it was nothing more than the word indicating 'the-followers-of-this-historical-personality Orpheus,' and as many of them did not regard themselves as his followers, then instead of the mentioned word they just invented the word artist. (30.498)

And so, only in consequence of the fact that in the presences of your favorites of recent centuries the functioning of every kind of data for 'being-logical-reflection' crystallized in them began to proceed almost, as it is said there, 'topsy-turvy,' and as both of these entirely differently sourced informations which reached them appeared to them, according to their 'bobtailed' logical mentation, equally plausible, then those beings of contemporary civilization who began in a new fashion to bake, like pancakes, all kinds of separate independent branches of their illustrious science ... could not in any way whatsoever decide which of these two contradictory theories to prefer. (40.861)

Location in Book: First appearance: Chapter 30, page 498. Recurs in Chapter 32, page 559, and Chapter 40, page 861.

Etymology / Notes: "Bobtail" literally refers to an animal with a shortened or docked tail, creating a vivid metaphor for truncated, incomplete reasoning. The image suggests not merely underdevelopment but actual mutilation - something that should be whole and functional has been cut short. This connects to Beelzebub's broader analysis of how contemporary beings possess all the apparatus for objective Reason but have so degenerated that they operate with only a fragment of their potential capacity. The term appears alongside related critiques of "bobtailed logical mentation" (40.861), emphasizing that the defect affects not just reasoning capacity but the entire process of logical thought. The physician's "bobtail" becoming "pressed tight, almost glued, 'between their legs'" (31.542) when smelling money extends the metaphor to servile, degraded behavior - the bobtail representing not just intellectual truncation but moral diminishment. Gurdjieff's choice of this particular animal metaphor is characteristically vivid and humiliating, forcing readers to visualize contemporary human reasoning as comparable to a docked dog's stub rather than a fully functioning tail.

The contemporary medical term for what Beelzebub calls "tempo-Davlaksherian-circulation" - the psychophysiological mechanism whereby the center-of-gravity-of-the-blood-pressure shifts between different parts of the vascular system, actualizing the difference between the two independent blood circulation systems (Inkliazanikshanas) corresponding to Earth beings' dual consciousness. "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). This physiological mechanism represents Great Nature's adaptation to humanity's abnormal development of split consciousness - the false waking-consciousness versus the genuine sacred consciousness residing in subconsciousness.

The change in filling-of-the-blood-vessels is the key mechanism for inducing hypnotic states. Traditional hypnotic methods attempt to achieve this change by having subjects fix their gaze on brilliant objects, but this approach requires the subject's intentional or automatic concentration of thought and feeling, and thus fails with "hysterical" beings who have lost the capacity for such concentration (33.580). Beelzebub invented a superior method that directly manipulated blood circulation by "hindering of the movement of the blood in certain blood vessels" (33.579), thereby changing the filling-of-the-blood-vessels mechanically without requiring the subject's cooperation. This technique allowed him to bring not only humans but also one-brained and two-brained beings into hypnotic states.

Quotes 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)

I then invented and very soon became expert in quickly changing the mentioned 'difference-of-the-filling-of-the-blood-vessels' by means of a certain hindering of the movement of the blood in certain blood vessels.

By means of this hindering I obtained the result that although the already mechanized tempo of the blood circulation of their waking state remained in beings, yet at the same time their real consciousness, that is, the one which they themselves call subconsciousness, began also to function. (33.579)

It cannot be denied that, as I have already told you, it is possible to bring them into such a psychic state by making them fix their gaze on a brilliant or bright object, but not all beings there, not by a long way, the reason being that although from their fixed gaze on a shining object there may proceed in their general blood circulation the change of the 'filling-of-the-blood-vessels,' nevertheless the chief factor for this must be the, on their part, intentional or automatic concentration of thought and feeling. (33.580)

Location in Book: First appearance: Chapter 32, pages 564-565. Recurs in Chapter 33, pages 579-580.

Etymology / Notes: The phrase appears in three slightly varying forms: "difference-of-the-filling-of-the-blood-vessels" (32.565, 33.579), "filling-of-the-blood-vessels" (33.580), and "filling-of-blood-vessels" (33.580). All refer to the same phenomenon - the redistribution of blood pressure between different vascular regions that corresponds to shifts between waking consciousness and subconsciousness. This represents one of the few instances where Beelzebub acknowledges that contemporary Earth medicine has correctly identified and named a genuine psychophysiological mechanism, though medical practitioners remain ignorant of its connection to the dual consciousness problem. The filling-of-the-blood-vessels mechanism became central to Beelzebub's therapeutic work because manipulating it allowed temporary suspension of the false consciousness, enabling the genuine sacred consciousness to function during the waking state - thus providing a means to help beings overcome pernicious habits and access their authentic being-impulses of faith, hope, love, and conscience.

Djamtesternokhi in Beelzebub's terminology - timepieces that serve as Beelzebub's central pedagogical metaphor for explaining how beings existing according to the principle Itoklanoz possess predetermined lifespans and finite capacities for experience. "For the greater elucidation of this question and for your better understanding ... I intend to take as an elucidating example just those 'Djamtesternokhi' such as your favorites also have and which they call 'mechanical watches'" (29.439). The analogy operates on multiple levels: just as mechanical watches contain springs wound for specific durations (twenty-four hours, a week, a month), beings formed under Itoklanoz have Bobbin-kandelnosts crystallized in their three brains that determine both lifespan and capacity for associations. The crucial difference is that "in mechanical watches there is one spring, while your favorites have three of these independent Bobbin-kandelnosts" - one for thinking-center, feeling-center, and moving-center (29.441). Most significantly, humans have already discovered and applied the "regulator" principle to their watches, which controls the tension and duration of the spring's unwinding, yet remain ignorant of the corresponding internal regulatory principle "Iransamkeep" that could harmonize the usage of their three brain-centers and extend their existence.

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.

Just as the duration of the movement of mechanical watches depends upon the spring they contain, so the duration of the existence of beings depends exclusively on the Bobbin-kandelnosts formed in their brains during their arising and during the process of their further formation.

Just as the spring of a watch has a winding of a definite duration, so these beings also can associate and experience only as much as the possibilities for experiencing put into them by Nature during the crystallization of those same Bobbin-Kandelnosts in their brains.

They can associate and consequently exist just so much, and not a whit more nor less. (29.440)

They even use this simple secret, to which I referred, for those mechanical-watches which we took for comparison as an elucidating example concerning the duration of their existence.

In all the mechanical watches of various systems they use this said simple secret for regulating what is called the 'tension' of the said spring or the corresponding part of the general mechanism of the watch; and it is called, it seems, the 'regulator.'

By means of this regulator it is possible to make the mechanism of a watch, wound for instance for twenty-four hours, go a whole month, and on the contrary, thanks to this regulator, it is possible to make the same winding for twenty-four hours finish in five minutes. (29.444-445)

Location in Book: First appearance as extended metaphor: Chapter 29, pages 439-445. The term appears 9 times throughout the text in various contexts comparing mechanical functioning to conscious being.

Etymology / Notes: The mechanical watch metaphor represents one of Gurdjieff's most sustained and sophisticated pedagogical devices, functioning simultaneously as scientific analogy, psychological diagnosis, and spiritual teaching. The irony is devastating: Earth beings have successfully applied principles of regulation and harmonization to their timepieces while remaining entirely ignorant of these same principles within themselves. The metaphor reveals the fundamental distinction between mechanical existence (predetermined, finite, dependent on external conditions) and conscious existence (self-regulated, potentially unlimited through harmonious functioning). Beelzebub's choice of this particular mechanical device is deliberate - watches measure time, yet beings existing mechanically waste the very time they measure by failing to understand Iransamkeep. The regulator mechanism becomes the key: humans can extend or shorten a watch's operation through conscious adjustment of tension, just as they could theoretically extend their existence through conscious regulation of their three brain-centers' functioning - but this knowledge remains theoretical because they exist unconsciously, like the watches themselves.

The fundamental operating principle common to all systems of mechanical watches (Djamtesternokhi), whereby a wound spring's gradual release of stored tension produces the mechanism's movement and determines its duration of operation. "Although such Djamtesternokhi or mechanical watches are of different what are called 'systems,' yet they are all constructed on the same principle of 'tension-or-pressure-of-the-unwinding-spring'" (29.439). This principle serves as the direct analog to how Bobbin-kandelnosts function in beings existing according to Itoklanoz - both operate through the gradual expenditure of a predetermined quantity of potential stored during formation. Just as the spring's unwinding creates pressure that drives the watch mechanism until exhausted, the Bobbin-kandelnosts' contents (crystallized during a being's formation according to seven external conditions) provide finite possibilities for association and experience that diminish until depleted, at which point the corresponding brain-center ceases to function.

Quote from the 1950 text:

As you already well know, although such Djamtesternokhi or mechanical watches are of different what are called 'systems,' yet they are all constructed on the same principle of 'tension-or-pressure-of-the-unwinding-spring.' (29.439)

Location in Book: Single appearance: Chapter 29, page 439.

Etymology / Notes: The hyphenated construction "tension-or-pressure" emphasizes that this is a single unified principle with dual aspects - the spring simultaneously maintains tension (its wound state) while exerting pressure (its tendency to unwind). This dual nature directly parallels how Bobbin-kandelnosts simultaneously hold potential (capacity for associations) while inevitably expending that potential through the mere process of existence. The phrase "unwinding-spring" captures the irreversible nature of the process - just as a spring can only unwind until exhausted (unless deliberately rewound), beings under Itoklanoz can only expend their Bobbin-kandelnosts until depleted (unless they discover and apply Iransamkeep to regulate the rate of expenditure). The principle reveals why external protection (putting oneself "in a glass case") cannot extend existence - the spring unwinds from internal tension, not external causes, just as Bobbin-kandelnosts deplete through internal association-processes regardless of external circumstances.

The state of stored potential energy in a mechanical watch's spring that enables the watch to function for its designed duration - the wound spring's capacity to drive the mechanism through the gradual release of tension. "As mechanical watches can act as long as the spring has what is called 'the-tension-of-winding,' so the beings in whose brains the said Bobbin-kandelnosts are crystallized can experience and consequently exist until these Bobbin-kandelnosts formed in their brains - owing to the mentioned seven external conditions - are used up" (29.440). This tension represents the finite quantity of operational capacity built into the watch during its winding, directly analogous to how beings under Itoklanoz receive finite quantities of associative capacity crystallized in their Bobbin-kandelnosts during formation. The hyphenated form emphasizes that this is not merely tension but specifically the tension that results from and represents the winding process - the stored capacity that determines possible duration of function.

Quote from the 1950 text:

As mechanical watches can act as long as the spring has what is called 'the-tension-of-winding,' so the beings in whose brains the said Bobbin-kandelnosts are crystallized can experience and consequently exist until these Bobbin-kandelnosts formed in their brains - owing to the mentioned seven external conditions - are used up. (29.440)

Location in Book: Single appearance: Chapter 29, page 440.

Etymology / Notes: The hyphenated construction "tension-of-winding" creates a technical term distinguishing this specific type of tension (resulting from deliberate winding, representing stored capacity) from other forms of tension or pressure. This parallels how Bobbin-kandelnosts represent not just any crystallizations but specifically those formations that result from the seven external conditions during a being's arising and development - they are the "winding" that determines lifespan and experiential capacity. The comparison reveals a crucial asymmetry: watches can be rewound by external agency to restore their tension-of-winding, but beings under Itoklanoz cannot have their Bobbin-kandelnosts "rewound" - they possess only what was crystallized during formation. However, the later introduction of the "regulator" concept (Iransamkeep) suggests that while the quantity cannot be increased, the rate of expenditure can be consciously controlled, effectively extending operational duration just as a watch's regulator can make the same winding last much longer through adjusted tension distribution.

An ironic expression Beelzebub attributes to Earth beings themselves, referring to the futile attempt to completely protect oneself from all external influences and dangers in order to preserve existence. The phrase appears in Beelzebub's explanation of why no protective measures can prevent the eventual exhaustion of Bobbin-kandelnosts: "However your favorites may exist, whatever measures they may adopt and even if, as they say, they should 'put-themselves-in-a-glass-case,' as soon as the contents of the Bobbin-kandelnosts crystallized in their brains are used up, one or another of their brains immediately ceases to function" (29.441). The expression captures the human fantasy of complete self-preservation - isolating oneself from all harm like a precious object under glass - while emphasizing the fundamental law that beings existing according to Itoklanoz possess only finite associative capacities determined during their formation, and no amount of external protection can extend these predetermined limits.

Quote from the 1950 text:

And so, owing to all I have just said, however your favorites may exist, whatever measures they may adopt and even if, as they say, they should 'put-themselves-in-a-glass-case,' as soon as the contents of the Bobbin-kandelnosts crystallized in their brains are used up, one or another of their brains immediately ceases to function. (29.441)

Location in Book: Single appearance: Chapter 29, page 441.

Etymology / Notes: The phrase represents a colloquial Earth expression that Beelzebub quotes to illustrate the psychological stance of contemporary humans toward death and preservation. The image of placing oneself "in a glass case" - like a museum artifact under protective display - satirizes the mechanistic approach to longevity that ignores the actual cosmic laws governing existence. The expression appears precisely at the point where Beelzebub explains that beings arising under Itoklanoz possess three independent Bobbin-kandelnosts (one for each brain-center), and that exhaustion of any one causes that brain to cease functioning regardless of external circumstances. The glass case metaphor emphasizes the futility of purely physical protection when the fundamental issue is the finite nature of the Bobbin-kandelnosts themselves - their contents determined by seven external conditions during formation cannot be extended through isolation or avoidance of life's experiences. This phrase connects to Gurdjieff's broader critique of contemporary civilization's attempt to achieve longevity through external means (hygiene, medicine, protection) while remaining ignorant of the internal regulatory principle "Iransamkeep" that could actually balance the usage of the three brain-centers harmoniously (29.445).

Cosmic substances issuing from all orders of cosmic concentrations throughout the Megalocosmos that serve as the material basis for the universal process of Trogoautoegocrat. Radiations are fundamentally distinct from emanations - a difference that Beelzebub emphasizes is "just about the same as that which the highly esteemed Mullah Nassr Eddin once expressed in the following words: 'They are as much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac'" (17.142). This crucial distinction, recognized only by the Chinese sage Choon-Kil-Tez among all terrestrial scientists, represents one of the most profound failures of Earth's science. Radiations operate according to specific cosmic laws and possess properties determined by their source concentrations, serving multiple functions: they enable the formation of higher being-bodies when cosmic substances "reach every planet through the radiations of the said cosmic concentrations" (39.764); they facilitate the World-law of Reciprocal-feeding-of-everything-existing through continuous emission from planetary metalloids and metals (18.171); and they affect surrounding beings and formations through their vibrational properties, as demonstrated in Hadji-Asvatz-Troov's experiments showing how "the radiations of the beings present nearby" must be accounted for in precise scientific measurements (40.852).

Quotes from the 1950 text:

And that is, that during the period of my many-centuried observations and study of their psyche I had occasion to constate several times that though 'science' appeared among them almost from the very beginning of their arising, and, it may be said, periodically, like everything else there, rose to a more or less high degree of perfection, and that though during these and other periods, many millions of three-brained beings called there 'scientists' must have arisen and been again destroyed, yet with the single exception of a certain Chinese man named Choon-Kil-Tez, about whom I shall tell you later in detail, not once had the thought entered the head of a single one of them there that between these two cosmic phenomena which they call 'emanation' and 'radiation' there is any difference whatever.

Not a single one of those 'sorry-scientists' has ever thought that the difference between these two cosmic processes is just about the same as that which the highly esteemed Mullah Nassr Eddin once expressed in the following words:

'They are as much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac.' (17.141-142)

And further, having arisen in the planets in this way, the said various metalloids and metals then begin according to the common-universal-law called "Reciprocal-feeding-of-everything-existing" - as it is generally proper to arisings of every kind in which Okidanokh or any of its active parts participates - to radiate from their presences the results of their inner "Interchange-of-substances." And as is proper to radiations of every kind issuing from sur- and intraplanetary formations that have acquired in their vibrations the property of Okidanokh or of its active parts, and which are in what is called the "center-of-gravity" of every such said formation, the radiations of these metalloids and metals possess properties almost similar to the properties of Okidanokh itself or of one or another of its active parts. (18.171)

For the correct tuning of the strings we there not only took the absolute sound of the ancient Chinese note "do," but also... took into account the local geographical conditions, the pressure of the atmosphere, the form and dimensions of the interior, and the mean temperature of the surrounding space as well as of the interior itself... and we even took into consideration from how many people human radiations might issue in this interior during our proposed experiments. (41.893)

Location in Book: First appearance: Chapter 6, page 75, in reference to "radiations of cosmic concentrations." The term recurs extensively throughout the text with major discussions in Chapter 17 (pages 141-142, the emanation/radiation distinction), Chapter 18 (page 171, planetary metalloid radiations), Chapter 23 (page 299, radiations of planets), Chapter 29 (pages 437-438, quality of radiations and their combinations), Chapter 30 (page 508, maleficent radiations from contemporary artists), Chapter 39 (pages 760-761, systematic taxonomy of seven cosmic radiations), Chapter 40 (page 852, radiations of beings present affecting vibrational experiments), Chapter 41 (pages 893, 906, human radiations in experiments), and Chapter 43 (pages 1104-1111, radiations issuing from beings and their effects).

Etymology / Notes: From Latin "radiare" (to emit rays, to shine), used by Gurdjieff to distinguish a specific type of cosmic substance-transmission from "emanation." The systematic taxonomy of cosmic radiations established by the cherubim and seraphim includes six distinct types (39.760-761): Mentekithzoin (radiation of each separate Second-order-Sun), Dynamoumzoin (radiation of each planet separately), Photoinzoin (that given off from Microcosmoses), Hanbledzoin (radiations issuing from Tetartocosmoses), Astroluolucizoin (radiations of all planets together of any solar system), and Polorotheoparl (common radiations of all newly-arisen-second-order-Suns taken together). These six radiations, together with the single emanation Theomertmalogos from the Sun Absolute itself, constitute the complete system of cosmic substances through which the Most Great common-cosmic Trogoautoegocrat proceeds. The distinction between emanation (singular, from the Prime Source) and radiations (plural, from all other cosmic concentrations) reflects a fundamental cosmological hierarchy. Radiations possess varying "quality" and "vivifyingness" depending on their source and transformation, with those from higher-order concentrations containing "vibrations of 'greater vivifyingness'" than planetary substances (39.764). The failure of terrestrial science to recognize the emanation/radiation distinction represents a profound philosophical and cosmological blindness - understanding this difference is essential for genuine objective science. Radiations from beings affect surrounding formations and other beings, creating what Hadji-Asvatz-Troov called the "subjective chord of vibrations" that must be considered in all precise scientific measurements (41.893, 41.906-907). The "maleficent radiations" from contemporary artists and actors demonstrate how abnormal being-development produces harmful rather than beneficial radiative effects (30.508-509), while the radiations from properly developed beings contribute positively to universal harmony.

The mental activity or thought processes proper to three-brained beings, 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). These three kinds correspond to the three possible levels of being-Reason: objective Reason (proper to beings with perfected higher being-bodies), Okiartaaitokhsa (available to those with coated Kesdjan bodies), and automatic functioning (the lowest form based on habitual reactions to external stimuli).

The quality and kind of being-mentation depends entirely upon actualization of being-Partkdolg-duty - "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" (39.769). In contemporary Earth beings, normal being-mentation has deteriorated catastrophically, particularly through the loss of feeling-center participation. As Beelzebub describes, "their being-mentation began to proceed without any participation of the functioning of their what are called 'localizations of feeling'... in consequence of which this mentation of theirs finally became automatized" (38.738), leading to the principle of Chainonizironness that now governs their mental processes.

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)

And this first proceeded there because, thanks as always to the same abnormally established conditions of ordinary existence, their being-mentation began to proceed without any participation of the functioning of their what are called 'localizations of feeling,' or according to their terminology 'feeling center,' chiefly in consequence of which this mentation of theirs finally became automatized. (38.738)

No sooner do they 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 there immediately arises in them - thanks to the data already finally crystallized in them for the abnormal being-mentation proper to them alone - what they call a 'compelling-inner-impulse' or what our dear Teacher would call 'a-compelling-urge-to-believing-anything.' (30.450)

Location in Book: First appearance: Chapter 13, page 103. Recurs 17 times throughout the text, with major discussions in Chapter 30 (page 450, 506), Chapter 32 (page 566), Chapter 38 (page 738), and Chapter 39 (pages 769-770).

Etymology / Notes: The term combines "being-" (indicating essential cosmic quality) with "mentation" (mental activity or thinking processes), emphasizing that this represents the proper thought processes of three-brained beings as distinct from mechanical or automatic thinking. The three kinds of being-mentation correspond directly to the three possible levels of being-development: those with perfected higher being-bodies can achieve objective Reason through their being-mentation; those with coated but unperfected Kesdjan bodies manifest Okiartaaitokhsa; and those without higher bodies remain limited to automatic functioning. The degeneration of being-mentation in Earth humans represents one of the central tragedies of the text - beings originally endowed with possibilities for three distinct kinds of conscious mentation have been reduced almost entirely to the lowest automatic form through abnormal conditions of existence and the loss of feeling-center participation in mental processes. The automatization of being-mentation leads to the principle of Chainonizironness (literalistic, mechanized thinking) and makes genuine understanding or objective perception nearly impossible.

A fundamental being-impulse that serves as "the main lever of objective morality" (29.414), representing the innate capacity for moral restraint that should operate instinctively in three-brained beings. Along with patriarchality (love of family), organic shame forms one of the two foundational being-impulses "on which objective being-morality is chiefly based" (37.687). This impulse functions to maintain what are called "morals" and "objective morality" (29.417), providing an internal regulator that prevents beings from actions unbecoming to their nature, operating independently of external observation or social pressure.

The ancient Greeks and Romans were responsible for the complete atrophy of organic shame in contemporary Earth beings. "The Greeks were the cause why the Reason of the three-brained beings there began gradually to degenerate... And the Romans were the cause why as a result of successive changes, those factors are never crystallized in the presences of the contemporary three-brained beings there, which in other three-brained beings engender the impulse called 'instinctive shame'; that is to say, the being impulse that maintains what are called 'morals' and 'objective morality'" (29.417-418). The Greco-Roman civilization was "mainly to blame for the complete disappearance from the presences of the three-brained beings of succeeding generations... of the possibility... for engendering the impulse of 'being-self-shame'" (29.423).

In contemporary beings, a pseudo-impulse has replaced genuine organic shame. This counterfeit "arises in their presences only when they do something which under their abnormally established conditions of ordinary being-existence is not acceptable to be done before others. But if nobody sees what they do, then nothing they do - even if in their own consciousness and their own feelings it should be undesirable - engenders any such impulse in them" (29.424-425). This substitution represents one of the most significant degenerations of human psychology, transforming shame from an internal moral compass into mere concern for external appearances.

The loss of organic shame has profound consequences for beings' capacity to experience remorse of conscience. When beings receive what is called a "shock-to-organic-shame," their habitual associations can temporarily cease, creating conditions where "the data present in their subconsciousness for the manifestation of the Divine impulse conscience" can participate "in the functioning of their ordinary consciousness, with the result that this said Remorse-of-Conscience proceeds in them" (27.381-382). However, contemporary beings have become expert at immediately "squashing" even the beginning of such experiences through various means ending in "-ism" (alcoholism, morphinism, etc.).

Remarkably, some communities have managed to preserve data for organic shame despite abnormal conditions. Beelzebub expresses astonishment "that the majority of beings of the community France could, although without the participation of their consciousness, nevertheless preserve in their presences those data for the two being-impulses on which objective being-morality is chiefly based, and which are called 'patriarchality,' that is, love of family, and 'organic-shame,' in spite of the fact that they exist in the sphere of conditions of ordinary being-existence there which have now become quite abnormal" due to Paris being the contemporary center-of-culture (37.687).

The preservation or loss of organic shame directly affects beings' capacity for genuine moral behavior and their ability to fulfill their cosmic purpose as three-brained beings capable of conscious development.

Quotes from the 1950 text:

...not only did they then... make a clean sweep from the face of that unfortunate planet of the last results beneficial for all the three-brained beings of all subsequent epochs... but they were also the cause that real 'nonsense' already proceeds in the Reasons of the contemporary favorites of yours, and that there is completely atrophied in them that 'fundamental-being-impulse' which is the main lever of objective morality, and which is called 'organic shame.' (29.414)

And the Romans were the cause why as a result of successive changes, those factors are never crystallized in the presences of the contemporary three-brained beings there, which in other three-brained beings engender the impulse called 'instinctive shame'; that is to say, the being impulse that maintains what are called 'morals' and 'objective morality.' (29.417-418)

And this proceeded because in those of them who chance to receive and experience some kind of what is called 'shock-to-organic-shame,' the associations proceeding from their previous impressions almost always become changed, calmed, and sometimes even for a time entirely cease in them...

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. (27.381-382)

Location in Book: First appearance: Chapter 29, page 414. Extensively discussed throughout Chapter 29 (pages 414-425) regarding Greek and Roman influences. Also appears in Chapter 27 (pages 381-382) regarding shocks to organic shame and remorse of conscience, Chapter 37 (page 687) regarding its preservation in France, and Chapter 42 (pages 962-963, 985, 992, 1028) in contexts of moral degeneration and the absence of shame in contemporary beings.

Etymology / Notes: The compound "organic shame" emphasizes this as an intrinsic being-function rather than learned social behavior. "Organic" indicates it should arise naturally from the proper organization and functioning of a being's cosmic constitution, operating automatically like other organic processes. The term distinguishes genuine instinctive moral restraint from the pseudo-shame that operates only under social observation. The complete atrophy of this impulse represents one of the most catastrophic consequences of abnormal civilization, as it removes the internal regulatory mechanism that enables beings to distinguish genuinely moral behavior from socially expedient conformity. The loss of organic shame makes impossible the development of objective conscience in waking consciousness, as beings lack the internal shocks that could temporarily disrupt their mechanical associations and allow subconsciousness to participate in ordinary awareness. This represents Gurdjieff's diagnosis of a fundamental moral deficiency in contemporary humanity - not the absence of moral rules, but the absence of the organic capacity to feel shame for actions unbecoming to three-brained beings, regardless of whether others observe those actions.

A participial adjective describing mental processes, associations, or functions that have undergone transformation from conscious to mechanical through repeated exposure to abnormal conditions of existence. The term indicates not what is inherently automatic (like animal instinct) but what has become automatic through degeneration. Beelzebub uses this term to describe the progressive mechanization of human mental life, most critically in the phrase "their being-mentation began to proceed without any participation of the functioning of their what are called 'localizations of feeling'... in consequence of which this mentation of theirs finally became automatized" (38.738).

The term appears in three primary contexts: automatized mentation (thinking that has lost feeling-center participation and operates purely mechanically), automatized associations (what are called "series-of-former-imprints" consisting of endlessly repeated impressions-experienced-long-ago that no longer require conscious engagement), and automatized being-associations (even the pitiable remnants of conscious associations that have "somehow become automatized to produce in them a more or less correct tempo for the transformation of the substances required" for existence) (30.506-507). The process of automatization represents the final stage of mental degeneration where what should be conscious activity becomes purely mechanical stimulus-response patterns, operating without will, understanding, or participation of genuine being-consciousness.

Quotes from the 1950 text:

And this first proceeded there because, thanks as always to the same abnormally established conditions of ordinary existence, their being-mentation began to proceed without any participation of the functioning of their what are called 'localizations of feeling,' or according to their terminology 'feeling center,' chiefly in consequence of which this mentation of theirs finally became automatized. (38.738)

After the need to actualize being-Partkdolg-duty in themselves had entirely disappeared from the presences of most of them, and every kind of association of unavoidably perceived shocks began to proceed in the process of their waking state only from several already automatized what are called 'series-of-former-imprints' consisting of endlessly repeated what are called 'impressions-experienced-long-ago'... (30.506)

...obstacles arise in their presences for the proceeding even of those pitiable conscious being-associations which have already somehow become automatized to produce in them a more or less correct tempo for the transformation of the substances required for that passive existence of theirs, during which there must be transformed substances required for their active existence. (30.507)

Location in Book: First appearance: Chapter 30, pages 506-507 (automatized series-of-former-imprints and automatized being-associations). Also appears in Chapter 38, page 738 (being-mentation became automatized). Additional appearance in Chapter 48, page 1217 (automatized contact).

Etymology / Notes: The term derives from "automatic" with the participial suffix "-ized," emphasizing the transformative process rather than the static state. Unlike "automatic" (inherently mechanical), "automatism" (acquired mechanical facility), or "automatic functioning" (mechanical operation), "automatized" specifically indicates what has undergone mechanization. This distinction is crucial to Gurdjieff's teaching about human degeneration - beings do not arise with automatized functions, but through abnormal conditions their conscious processes become automatized over time. The loss of feeling-center participation in mentation represents the critical turning point where thinking becomes automatized, leading to the principle of Chainonizironness that governs contemporary human thought. The automatization of even "pitiable conscious being-associations" marks the final stage where nothing remains of genuine conscious mental life, and beings exist entirely through mechanical repetition of stored impressions without any participation of authentic consciousness or will.

A capacity or faculty inherent to a being's essential nature, as distinguished from mere mechanical ability or acquired skill. The term appears most notably in the context of the gradual atrophy of "such a 'being-ableness' as the capacity to reproduce the 'consonants' required for verbal intercourse" (30.498). This specific being-ableness deteriorated over time in Earth's three-brained beings, manifesting in both psychic and organic dimensions - whereas Babylonian-period beings could pronounce seventy-seven definite consonants, five centuries later beings could manage at most thirty-six, and contemporary beings possess even fewer. The text also describes how certain beings of later generations lacked initiative or "ableness of their own" (30.498), indicating a broader deterioration of authentic capacities proper to three-brained beings.

Quote from the 1950 text:

Here it is important to inform you concerning a great strangeness there in respect of the mentioned gradual atrophy in the presences of the three-brained beings of this planet of such a 'being-ableness' as the capacity to reproduce the 'consonants' required for verbal intercourse.

The point is that the tempo of the deterioration of this being-capacity does not proceed in the common presences of beings in the psychic and organic functioning of their planetary bodies in everyone in every generation uniformly; but it alternates, as it were, at different times and on different parts of the surface of this planet, affecting at one time more the psychic and at another time the organic part of the functioning of the planetary body. (30.498-499)

Location in Book: First appearance: Chapter 30, page 498. Recurs on page 499 in the extended discussion of linguistic degeneration.

Etymology / Notes: The term distinguishes between capacities rooted in being-essence versus skills acquired through external training or mechanical repetition. Being-ableness represents a faculty that should properly exist within three-brained beings and can only deteriorate when abnormal conditions of existence corrupt the organic and psychic foundations of being-presence. The gradual loss of being-ableness across generations demonstrates how crystallized consequences of the organ Kundabuffer and maleficent conditions progressively undermine the authentic capacities that belong to three-brained beings by cosmic design.

Conscious associations that arise in three-brained beings through genuine engagement with new perceptions, as distinguished from automatic mechanical associations proceeding from isolated localizations. These associations depend upon "the intensity in the presences of beings of the transformation of every kind of 'being-energy'" (30.506) and serve as the foundation for individual crystallization. When beings actualize being-Partkdolg-duty, "every kind of association of unavoidably perceived shocks" can proceed properly during the waking state rather than flowing only through "several already automatized what are called 'series-of-former-imprints'" (30.506). The disappearance of genuine being-associations represents a critical stage in the degeneration of Earth's three-brained beings, as contemporary beings have lost "the instinctive need to perceive every kind of new shock vital for three-brained beings" that generates proper being-associations.

Quote from the 1950 text:

After the need to actualize being-Partkdolg-duty in themselves had entirely disappeared from the presences of most of them, and every kind of association of unavoidably perceived shocks began to proceed in the process of their waking state only from several already automatized what are called 'series-of-former-imprints' consisting of endlessly repeated what are called 'impressions-experienced-long-ago,' there then began to disappear in them and still continues to disappear even the instinctive need to perceive every kind of new shock vital for three-brained beings, and which issue either from their inner separate spiritualized being-parts or from corresponding perceptions coming from without for conscious associations, for just those being-associations upon which depends the intensity in the presences of beings of the transformation of every kind of 'being-energy.' (30.506)

Location in Book: First appearance: Chapter 30, page 506. The concept recurs throughout discussions of Partkdolg-duty and the transformation of being-energies.

Etymology / Notes: The term represents the proper functioning of associative processes when guided by genuine being-consciousness rather than operating automatically through mechanical stimulus-response patterns. Being-associations require active participation of all three centers and serve the cosmic purpose of transforming substances necessary for both ordinary and conscious existence. Their disappearance in contemporary Earth beings marks the replacement of conscious mental life with purely automatic functioning governed by the Itoklanoz principle rather than the proper Foolasnitamnian principle.

Associations that arise through the conscious confrontation of new perceptions with existing knowledge, providing the necessary material from which data for genuine individuality can crystallize. These associations "usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality" (30.506). During recent centuries, the process of existence among Earth beings has become so degraded "that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise" (30.506), replaced instead by passive reception of senseless theatrical manipulations that provide minimal stimulation without requiring genuine mental work.

Quote from the 1950 text:

During the latter three centuries the process itself of their existence has become such that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise, which usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality. (30.506)

Location in Book: Single appearance: Chapter 30, page 506, in the context of explaining how contemporary theaters accidentally help beings sleep better by providing minimal associative stimulus.

Etymology / Notes: The term combines the concept of "confrontative" - indicating active comparison, evaluation, and conscious engagement with perceptions - with "associations," distinguishing this process from both automatic mechanical associations and passive reception of impressions. Being-confrontative-associations represent the essential mental activity through which genuine individuality develops, requiring the active participation of being-consciousness to compare new experiences with existing understanding rather than simply accepting ready-made ideas or reacting mechanically to stimuli. Their near-total disappearance in contemporary beings represents the final stage of mental degeneration where even the possibility of individual crystallization has been lost.

Obligations arising from the essential nature and cosmic purpose of three-brained beings, encompassing both ordinary responsibilities and higher spiritual requirements. The term appears in two primary contexts: "inner or outer being-duty" that Zirlikners help beings fulfill when illness or dysfunction prevents normal functioning (31.540), and the sacred "being-Dimtzoneero" - duty toward an essence-word one has given to oneself (33.583). Being-duty distinguishes obligations rooted in cosmic law and being-essence from merely conventional social duties or external requirements. When beings "cease to be able to fulfill his inner or outer being-duty by himself" due to irregular planetary body functioning, the intervention of responsible helpers becomes necessary to restore proper being-function.

Quotes from the 1950 text:

...well, these Zirlikners are those responsible individuals who voluntarily devote the whole of their existence to helping any being of that region to fulfill his being-obligations, if this being for some reason or other, or simply thanks to a temporary irregular functioning of his planetary body, ceases to be able to fulfill his inner or outer being-duty by himself. (31.540)

I could of course return to my home on the planet Mars for this purpose, but then there arose before me my personal-individual 'being-Dimtzoneero,' that is, my being-duty towards what is called the 'essence-word' I had given to myself. (33.583)

Location in Book: First appearance: Chapter 31, page 540. Also appears in Chapter 33, page 583 in the specialized form "being-Dimtzoneero."

Etymology / Notes: Being-duty represents obligations that flow from cosmic law and essential nature rather than social convention or external imposition. It encompasses the ordinary necessities of three-brained existence as well as sacred commitments made from one's essence. The concept is closely related to being-Partkdolg-duty (the fundamental cosmic obligation for conscious processing of impressions) and the being-obligolnian-strivings (the five essential aims proper to all three-brained beings). Being-duty cannot be avoided or delegated without violating one's essential nature and cosmic purpose.

The energy proper to conscious being-existence, elaborated through the harmonious functioning of all three being-centers and distinguished from the mechanical energies produced by automatic processes. Being-energy depends upon "the intensity in the presences of beings of the transformation of every kind of 'being-energy'" which proceeds from "conscious associations, for just those being-associations upon which depends the intensity" of this transformation (30.506). When beings exist according to the Itoklanoz principle, this energy "can be elaborated in the presences of your favorites only during their quite unconscious state, that is to say during what they call 'sleep'" (29.423), whereas beings existing according to the proper Foolasnitamnian principle can elaborate being-energy through conscious waking activity involving harmonious participation of all three centers.

Quote from the 1950 text:

After the need to actualize being-Partkdolg-duty in themselves had entirely disappeared from the presences of most of them, and every kind of association of unavoidably perceived shocks began to proceed in the process of their waking state only from several already automatized what are called 'series-of-former-imprints' consisting of endlessly repeated what are called 'impressions-experienced-long-ago,' there then began to disappear in them and still continues to disappear even the instinctive need to perceive every kind of new shock vital for three-brained beings, and which issue either from their inner separate spiritualized being-parts or from corresponding perceptions coming from without for conscious associations, for just those being-associations upon which depends the intensity in the presences of beings of the transformation of every kind of 'being-energy.' (30.506)

Location in Book: First appearance: Chapter 29, page 423. Also appears in Chapter 30, pages 480 and 506, in discussions of energy transformation and the differences between Itoklanoz and Foolasnitamnian principles.

Etymology / Notes: Being-energy represents the life force necessary for genuine conscious activity as distinguished from the mechanical energies that sustain automatic functioning. Its proper elaboration requires the "harmonious association" of all three centers working in concert, which contemporary Earth beings can no longer achieve during waking states due to abnormal conditions. The transformation of being-energies serves both individual development and cosmic purposes, as three-brained beings function as transformers of substances in the great cosmic Trogoautoegocrat. The quality and quantity of being-energy available determines whether beings can engage in conscious efforts or must function purely mechanically.

Deep contemplative thought or sustained reflection proper to developed three-brained beings, representing genuine mental work as distinguished from superficial or mechanical thinking. The term appears most notably in the phrase "center-for-the-incoming-and-the-outgoing-results-of-the-perfecting-of-being-rumination" (24.320) - Beelzebub's description of what Earth beings call their "Center-of-Culture." This usage indicates that being-rumination represents the highest mental activity that a civilization's learned class should engage in, serving as both the source and repository of genuine intellectual achievement. The term suggests extended, recursive mental processing that "ruminates" upon knowledge, turning it over repeatedly to extract deeper understanding rather than merely accumulating information or producing superficial theories.

Quote from the 1950 text:

At the time of this fifth descent of mine in person to your planet, their 'center-for-the-incoming-and-the-outgoing-results-of-the-perfecting-of-being-rumination' or, as they themselves call it, their 'Center-of-Culture' was already the city of Babylon; so it was just there that I decided to go. (24.320)

Location in Book: Single appearance: Chapter 24, page 320, describing Babylon as the cultural center during Beelzebub's fifth descent to Earth.

Etymology / Notes: The term draws on the biological metaphor of rumination - the process by which certain animals rechew their food to extract maximum nutrition - to describe genuine contemplative thought that repeatedly returns to and processes ideas rather than merely consuming and discarding them. Being-rumination represents the proper function of the thinking center when engaged consciously and deliberately, as opposed to the automatized mentation that characterizes contemporary beings. The ironic application of this term to "centers of culture" suggests that while these cities should serve as repositories of genuine being-rumination, they often become instead places where mechanical wiseacring replaces authentic contemplation, as Beelzebub observed in Babylon where learned beings invented superficial theories rather than engaging in deep understanding of cosmic truths.

A systematic linguistic modifier appearing over 900 times throughout the text, used to distinguish authentic cosmic functioning from mechanical, automatic, or degraded manifestations. The "being-" prefix serves as Gurdjieff's primary rhetorical device for maintaining the fundamental distinction between what properly belongs to the essence and cosmic purpose of three-brained beings versus what has become corrupted, mechanical, or superficial through abnormal conditions of existence.

This prefix appears in three distinct categories:

1. Technical terms with their own glossary entries - such as being-Partkdolg-duty, being-Autokolizikners, being-Reason, being-Impulsakri, and being-obligolnian-strivings - representing specific cosmic laws or processes that require full definitional treatment;
2. Compositional modifiers that distinguish essential quality from mechanical functioning - such as being-effort vs. ordinary effort, being-energy vs. mechanical energy, being-consciousness vs. artificial consciousness, being-associations vs. automatic associations - where the "being-" prefix indicates the authentic cosmic quality proper to a three-brained being's essence;
3. Simple descriptive modifiers following the general pattern - such as being-acts, being-factors, being-judgments, being-need, being-organ - where "being-" serves primarily to indicate that the term relates to essential rather than accidental functioning.

The fundamental contrast maintained throughout the text is between what proceeds from genuine being-consciousness, intentional effort, and cosmic purpose versus what operates automatically, mechanically, or through the crystallized consequences of the organ Kundabuffer. This distinction appears in countless pairings: "being-effort" versus the avoidance of effort that characterizes Hasnamuss-individuals; "being-associations" that arise through conscious Partkdolg-duty versus the automatic associations proceeding from isolated localizations; "being-energy" elaborated through harmonious functioning of all three centers versus the mechanical expenditure of Bobbin-kandelnosts; "being-consciousness" rooted in hereditary materialized data versus the artificial consciousness created through abnormal education.

Quotes from the 1950 text:

And later, when they have already become responsible beings having this profession and receive the official title of physician and when they are called upon to help the beings who need it, then their whole help consists in this that they make a being-effort of a certain intensity just to remember the names of several of these medical means... (31.544)

After the need to actualize being-Partkdolg-duty in themselves had entirely disappeared from the presences of most of them, and every kind of association of unavoidably perceived shocks began to proceed in the process of their waking state only from several already automatized what are called 'series-of-former-imprints' consisting of endlessly repeated what are called 'impressions-experienced-long-ago,' there then began to disappear in them and still continues to disappear even the instinctive need to perceive every kind of new shock vital for three-brained beings... for just those being-associations upon which depends the intensity in the presences of beings of the transformation of every kind of 'being-energy.' (30.506)

During the latter three centuries the process itself of their existence has become such that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise, which usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality. (30.506)

One consciousness is formed from the perception of all kinds of accidental, or on the part of others intentionally produced, mechanical impressions, among which must also be counted the "consonances" of various words which are indeed as is said empty; and the other consciousness is formed from the so to say, "already previously formed material results" transmitted to him by heredity, which have become blended with the corresponding parts of the entirety of a man, as well as from the data arising from his intentional evoking of the associative confrontations of these "materialized data" already in him. (1.25)

Location in Book: The "being-" prefix appears over 900 times throughout all 48 chapters, with particularly dense concentrations in discussions of consciousness (Chapters 26-27, 32), effort and energy (Chapters 29-31), and the fundamental laws governing three-brained beings (Chapters 17, 39-40, 48).

Etymology / Notes: This prefix represents one of Gurdjieff's most fundamental pedagogical strategies - the continuous enforcement of a distinction between authentic and mechanical functioning through systematic linguistic marking. The relentless repetition of "being-X" versus ordinary "X" creates a persistent cognitive framework that prevents readers from conflating genuine conscious processes with their automatic counterparts. The method reflects Gurdjieff's teaching that contemporary humans have lost the capacity to distinguish between real will and mechanical desire, between genuine consciousness and automatic functioning, between authentic effort and habitual activity. By consistently marking the authentic with "being-" throughout 909 appearances, the text trains readers to maintain this discrimination in their own self-observation and understanding. The prefix thus functions not merely as descriptive terminology but as a continuous reminder of the fundamental division between what humans have become (mechanical beings operating on the Itoklanoz principle) and what three-brained beings should be (conscious participants in cosmic processes operating according to the Foolasnitamnian principle). This linguistic strategy extends Gurdjieff's broader method of using unfamiliar terminology and disrupted reading patterns to prevent automatic understanding and force active engagement with the material.

A critical term Gurdjieff uses throughout the text to describe anything that appears beneficial or reasonable on the surface but actually undermines genuine being-development, creates conditions for psychic mechanicality, and prevents the actualization of beings' cosmic purposes. The term combines "doing evil or harm" with a deceptive quality - these harmful factors often seem advantageous and become widely accepted, embedded in consciousness, or institutionalized in civilization. Maleficent phenomena share common characteristics: they appear as progress or improvement; they become crystallized in beings' consciousness or social customs; they prevent objective perception and authentic spiritual development; and they often become so embedded that they appear natural or inevitable rather than as harmful distortions.

Beelzebub applies "maleficent" to a wide range of phenomena across multiple categories:

Maleficent Ideas: False or harmful notions that become crystallized in consciousness and serve as destructive organizing principles. The most significant is the idea of "external Good and Evil," which causes beings to believe "that the causes of all their manifestations, both good and bad, are not they themselves personally nor their own criminal essence-egoism, but some or other external foreign influences not depending on them at all" (44.1140). Other examples include social taboos (such as not speaking to children about sexuality) that appear proper but cause epidemic psychological problems.

Maleficent Inventions and Means: Technologies, practices, or methods that appear beneficial but cause long-term harm. Sport (Diapharon) represents "a particularly maleficent invention of the ancient Greeks" (29.432) that causes premature death through exhaustion of the Bobbin-kandelnost. Chemical substances like aniline dyes destroy both contemporary and ancient objects. Living in high houses disrupts proper air density. Psychoanalysis represents "a new maleficent means" (32.578) comparable to hypnotism in its destructive psychological effects.

Maleficent Occupations and Sciences: Professions or branches of knowledge that damage beings' development. Professional wrestling as a "maleficent occupation" (29.443) causes wrestlers never to live beyond forty-nine years. Hypnotism as a "maleficent science" (32.577) creates further confusion in already muddled psyches and generates false theories ending in "-ism" (Anoklinism, Darwinism, anthroposophism, theosophism) that destroy even the remaining impulses of patriarchality and religiousness.

Maleficent Usage and Customs: Social practices that appear civilized but prevent proper development. Contemporary "education" represents a "maleficent usage" (37.686) that fills children's brains with fantastic ideas during the precise period when Nature should be forming them, hindering the crystallization of factors for logical mentation and creating beings who perceive only according to previously installed false information.

Maleficent Consequences, Factors, and Influences: The cumulative effects and contributing elements of these harmful phenomena. "Maleficent consequences" accumulate from inventions like sport, adding "one more sure-fire factor for shortening the duration of their existence" (29.436). Power-possessing beings utilize maleficent means for Hasnamussian aims - just as Russian authorities used vodka, English authorities use sport to control populations.

Quote from the 1950 text:

Not only have the beings of the contemporary community, England... added, thanks to its maleficent consequences, one more sure-fire factor for shortening the duration of their existence - already trifling enough without that - but also... they, at the present time, by every possible means, strongly infect the beings of all other large and small communities of that ill-fated planet with that invention of theirs. (29.436)

Location in Book: The term "maleficent" appears extensively throughout the text in various compound forms, with major concentrations in Chapter 29 "Fruits of Former Civilizations" (discussing sport, inventions, and consequences), Chapter 32 "Hypnotism" (maleficent science and means), Chapter 37 "France" (maleficent usage of education), Chapter 42 "Beelzebub in America" (maleficent ideas about sexuality, inventions like high houses), and Chapter 44 "In the Opinion of Beelzebub" (maleficent idea of external Good and Evil).

Etymology / Notes: The term derives from Latin "maleficent" (male "badly" + facere "to do"), meaning doing evil or causing harm. Gurdjieff's usage emphasizes the deceptive nature of these harmful factors - they appear beneficial, become widely accepted as progress or civilization, and their destructive effects often manifest slowly over generations. The pattern repeats across ancient and contemporary civilizations: the ancient Greeks invented Diapharon (sport) and fantastic sciences; contemporary Germans invent harmful chemical substances; contemporary English spread maleficent sport globally; contemporary education systems universally install false ideas. The maleficent quality lies not merely in causing harm, but in seeming reasonable while preventing the development of objective Reason, appearing as improvement while undermining genuine being-perfection, and becoming so normalized that beings defend these harmful factors as necessary or beneficial. This represents one of Gurdjieff's central critiques: contemporary civilization mistake mechanical degradation for progress, and beings lacking objective conscience cannot distinguish genuine benefit from deceptive harm.

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.

A metaphor describing how the artificially formed false consciousness becomes the tyrannical master that dominates Earth beings' common presences, completely suppressing their genuine consciousness which contains the sacred data for authentic being-impulses like conscience, faith, hope, and love. This false consciousness, created through maleficent education that fixes artificial impressions in beings from their earliest days, gradually "acquires its own independent functioning" and becomes perceived as their real consciousness due to their naivety (32.565). The autocratic ruler represents the pathological usurpation of legitimate conscious authority by a mechanical substitute that operates through programmed responses rather than genuine understanding.

The tyrannical nature of this false consciousness lies in its complete domination over the authentic sacred data that should rightfully govern a being's existence. When hypnotists modify the tempo of blood circulation, they can temporarily suspend the action of this autocratic ruler, allowing "the sacred data of their genuine consciousness to blend freely during their 'waking' state with the entire functioning of their planetary body." This suspension creates the therapeutic opportunity for healing when ideas contrary to fixed false beliefs are crystallized and directed toward disharmonized parts of the body, producing accelerated modification of blood circulation in those areas.

Quote from the 1950 text:

And so, when thanks to a change of tempo of their blood circulation there is obtained a temporary suspension of the action of the localization of that false consciousness which has already become the 'autocratic ruler' of their common presences, thereby giving the sacred data of their genuine consciousness the possibility of unhindered blending with the total functioning of the planetary body during the period of their waking state, then indeed my boy, if the crystallization of data for engendering in that localization an idea of something opposite to that which has already arisen in them and somehow become fixed, is assisted in a corresponding manner, and if moreover the actions evoked by this idea are directed upon a disharmonized part of the planetary body, an accelerated change in it possible. (32.568 - recovered text)

Location in Book: Single appearance: Chapter 32, page 568, within the recovered missing paragraphs about the technical mechanism of hypnotism.

Etymology / Notes: The term "autocratic ruler" represents one of Gurdjieff's most vivid metaphors for the psychological usurpation that occurs in Earth beings. The metaphor is particularly apt because it suggests not merely dominance but illegitimate dominance - the false consciousness has no rightful claim to authority yet rules with absolute power. This connects to Gurdjieff's broader teaching about how authentic human capacities become subjugated by artificial substitutes created through abnormal education and social conditioning. The term appears in text documented as missing in the errata section at the end of the 1950 PDF edition. An alternative version found on a Greek website uses identical phrasing, while other sources use "ruling master" to describe the same phenomenon, indicating editorial variation in different editions. The autocratic ruler can only be temporarily deposed through specific technical interventions (like hypnotic manipulation of blood circulation), revealing both its powerful grip on human psychology and its ultimately artificial nature.

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).

During the period of the Tikliamishian civilization, the learned beings from the country of Maralpleicie first discovered the possibility of using being-Hanbledzoin to induce hypnotic states in one another. 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." This discovery enabled them to intentionally bring beings into special psychic states for therapeutic and spiritual purposes, representing an early understanding of what contemporary beings only dimly recognize as "animal magnetism."

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). Historical discovery described in missing paragraphs from page 568.

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. Note: Historical context about its discovery by Tikliamishian civilization beings is drawn from paragraphs missing from some 1950 editions but preserved in alternate sources.

A particular psychic state unique to Earth's three-brained beings, arising from the abnormal disharmony between their dual consciousness systems and dual blood circulation systems. According to Beelzebub, this peculiarity is "inherent to the three-brained beings only of this planet of yours, and one can therefore say that if they did not exist, then in all our Great Universe there would not exist in general even a being-notion of 'hypnotism'" (32.559). The hypnotic state represents an accelerated and concentrated manifestation of a property that normally influences "almost the entire process of the ordinary waking existence of most of the three-brained beings," though they only recognize it as a special state when "the processes of this particular property flow in them acceleratedly and the results of which are obtained concentratedly" (32.559).

The hypnotic state operates through the technical manipulation of blood circulation tempo to temporarily suspend the false consciousness that has become the "autocratic ruler" of Earth beings' common presences. When hypnotists modify the tempo of blood circulation, this creates a temporary suspension that allows "the sacred data of their genuine consciousness to blend freely during their 'waking' state with the entire functioning of their planetary body." This mechanism enables therapeutic effects when ideas contrary to fixed false beliefs are crystallized in the consciousness and directed toward disharmonized parts of the planetary body, producing accelerated healing through modified blood circulation in those areas.

The state can be induced by gazing at brilliant objects, which changes the "difference-of-the-filling-of-the-blood-vessels," or through direct manipulation of blood circulation. When properly induced, the hypnotic state temporarily suspends the false consciousness and allows the genuine sacred consciousness (subconsciousness) to function during the waking state.

Quotes from the 1950 text:

This psychic particularity, namely, of falling into a 'hypnotic state,' is, as I have already said, inherent to the three-brained beings only of this planet of yours, and one can therefore say that if they did not exist, then in all our Great Universe there would not exist in general even a being-notion of 'hypnotism.' (32.559)

When I existed among your favorites as a professional hypnotist I made my elucidating experiments upon their psyche chiefly by means of that said particular state of theirs, which the contemporary beings there call the 'hypnotic state.'

For bringing them into this state, I had at first recourse to the same means by which the beings of the period of the Tikliamishian civilization brought each other into this state, namely, by acting upon them with my own Hanbledzoin. (33.579)

It cannot be denied that, as I have already told you, it is possible to bring them into such a psychic state by making them fix their gaze on a brilliant or bright object, but not all beings there, not by a long way, the reason being that although from their fixed gaze on a shining object there may proceed in their general blood circulation the change of the 'filling-of-the-blood-vessels,' nevertheless the chief factor for this must be the, on their part, intentional or automatic concentration of thought and feeling. (33.580)

Location in Book: First appearance: Chapter 32, page 558. Recurring throughout Chapters 32-33, particularly pages 559-560, 577-580. Technical mechanism described in missing paragraphs from page 568.

Etymology / Notes: The term represents the contemporary scientific designation for what was once understood as a sacred process by the beings of Tikliamishian civilization, who discovered that being-Hanbledzoin (what contemporary beings call "animal magnetism") could induce this state for therapeutic purposes. They used it "for destroying in each other certain properties particularly unbecoming to be in them" and performed it "only in their temples before the congregation" (32.578). The hypnotic state operates through the manipulation of the two Inkliazanikshanas (dual blood circulation systems) that Great Nature developed to accommodate Earth beings' abnormal dual consciousness. The discovery of modern hypnotism is attributed to the Italian abbot Pedrini and doctor Bambini, who first observed the nun Ephrosinia falling into peculiar states when gazing at a Persian turquoise. Contemporary beings have degraded this process from its originally sacred purpose, using it instead as entertainment or for questionable therapeutic methods like "psychoanalysis." Beelzebub's own hypnotic method involved directly manipulating blood vessel circulation rather than using the inferior method of gazing at shining objects. Note: Technical details about blood circulation tempo modification are drawn from paragraphs missing from some 1950 editions but preserved in alternate sources.

The manner of living and being that three-brained beings must adopt once they have reached responsible age, characterized by the conscious fulfillment of cosmic duties, obligations, and the continuous actualization of being-Partkdolg-duty. Responsible existence represents the active implementation of the capacities developed during the preparatory period under proper Oskiano, requiring beings to function according to objective cosmic laws rather than mechanical reactions. During responsible existence, beings must fulfill both inner being-obligations (self-perfecting through conscious labors and intentional sufferings) and outer being-obligations (service to cosmic processes and guidance of others). As Beelzebub explains to Hassein, "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" including the capacity to "put yourself in the position of the other results of my labors" (46.1164).

Quotes from the 1950 text:

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 and which are even formulated by our common father in words placed over the chief entrance of the holy planet Purgatory decreeing the following:

"'only - he - may - enter - here - who - puts - himself - in - the - position - of - the - other - results - of - my - labors.' (46.1164)

At that period, these terrestrial three-brained beings, already of responsible age, whom the others named 'Astrologers,' besides making the said observations and investigations of various other cosmic concentrations for the purpose of a greater, as is said 'detailizing,' of that branch of general learning of which they were representatives, fulfilled several further definite essence obligations taken upon themselves towards surrounding beings similar to themselves... 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. (23.287)

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. (44.1122)

Location in Book: Appears throughout the text with 42 instances. Key expositions in Chapters 23, 40, 44, and 46, with particularly important discussions on pages 287, 817, 1122, and 1164.

Etymology / Notes: Responsible existence represents the culmination of proper preparation and education, requiring the active implementation of being-Partkdolg-duty and the five being-obligolnian-strivings throughout one's cosmic lifetime. It encompasses both the individual responsibility for self-perfecting and the social responsibility for guiding others in their development. The term distinguishes between mere mechanical living and conscious participation in cosmic processes. Ancient astrologers exemplified this concept by providing guidance based on cosmic laws throughout beings' formation and subsequent responsible existence. Contemporary Earth beings largely fail to achieve genuine responsible existence due to corrupted education and the absence of proper guidance, resulting in automatic rather than conscious functioning.

Deviations from precise cosmic laws and natural proportions, ranging from deliberate modifications for specific purposes to accidental errors that disrupt lawful functioning. The concept encompasses both conscious "lawful inexactitudes" employed by Babylonian learned beings to encode knowledge in artistic productions, and various forms of unlawful deviations that result from ignorance or mechanical accidents. In Gurdjieff's cosmological framework, exactitude represents adherence to cosmic laws like Heptaparaparshinokh, while inexactitudes indicate departures from these natural principles. The Babylonian Adherents-of-Legominism developed sophisticated methods for introducing "intentional inexactitudes" and "lawful otherwises" into cultural productions - deliberately placing information within systematic deviations from the Law of Sevenfoldness while maintaining overall cosmic lawfulness. However, most contemporary inexactitudes result from beings' ignorance of cosmic laws rather than conscious application, creating chaotic rather than meaningful deviations from natural order.

Quotes from the 1950 text:

And so, during their dances, in the movements lawful in their accordance with each other, these learned dancers inserted intentional inexactitudes, also lawful, and in a certain way indicated in them the information and knowledge which they wished to transmit. (30.476)

In the deviations from these lawful dimensions, the learned sculptors among the members of the Adherents-of-Legominism then in the city of Babylon indicated all kinds of useful information and fragments of knowledge already known to them which they intended to transmit to the beings of remote generations. (30.477)

For instance, let us suppose that the leader of the given ceremony, the priest, or according to contemporaries, the clergyman, has to raise his arms towards Heaven. This posture of his infallibly demands, in accordance with the Law of Sevenfoldness, that his feet should normally be placed in a certain position; but these Babylonian learned beings intentionally put the feet of the said leader of the ceremony not as they should be placed in accordance with this Law, but otherwise. (30.465)

And in general it was just in all these 'otherwises' that the learned beings of that group indicated in the movements of the participants in the given religious ceremony, by a conventional what is called 'alphabet,' those ideas which they intended should be transmitted through these ceremonies to the men-beings of their remote descendants. (30.465)

Location in Book: The concept appears throughout Chapter 30 with 11 direct instances, primarily in pages 462-477 describing various forms of intentional and lawful inexactitudes. The term also appears in contexts discussing deviations from cosmic laws and natural proportions across multiple chapters dealing with art, ceremonial practices, and cosmic principles.

Etymology / Notes: The term "inexactitudes" emphasizes departures from precision and lawful functioning, contrasting with the cosmic order that governs natural processes. In Gurdjieff's usage, exactitude represents alignment with cosmic laws, while inexactitudes indicate various forms of deviation - some conscious and purposeful (as in the Babylonian encoding system), others resulting from ignorance or mechanical accidents. The Babylonian system demonstrated that conscious inexactitudes could serve higher purposes when applied with understanding of cosmic laws, creating meaningful deviations that preserved and transmitted knowledge. However, the general proliferation of inexactitudes in contemporary culture typically results from beings' loss of connection to cosmic principles, leading to chaotic rather than purposeful departures from natural order. The concept illustrates a fundamental principle in Gurdjieff's teaching: that apparent irregularities or "errors" may sometimes serve conscious purposes when employed by beings with sufficient understanding, while most deviations from cosmic law simply represent the deterioration of conscious knowledge and proper functioning. The sophistication required to employ lawful inexactitudes demonstrates the high level of cosmic understanding possessed by genuine learned beings, contrasted with contemporary beings who create inexactitudes through ignorance rather than conscious intent.

Deliberate deviations from the strict applications of the sacred Law of Sevenfoldness (Heptaparaparshinokh) that were systematically employed by the Babylonian Adherents-of-Legominism to encode knowledge within artistic and cultural productions for transmission to future generations. These "inexactitudes" were not errors but conscious modifications of lawful sequences and proportions that created a coded system whereby "initiates of art" with sufficient understanding could decipher the embedded information. The method involved placing "artificial indications" within the natural lawful progressions of color, sound, movement, and form, creating deliberate "otherwises" that contained specific knowledge while maintaining the overall cosmic lawfulness of the production. According to Aksharpanziar's proposal, this system would enable "men of future generations to always be able to reflect upon and make clear to themselves... those particular fragments of the common knowledge already existing on the Earth" even when traditional Legominism through genuine initiates had failed (30.462).

Quotes from the 1950 text:

So, whenever the Babylonian learned painters wove or embroidered with colored threads or colored their productions, they inserted the distinctions of the tonalities of the colors in the crosslines as well as in the horizontal lines and even in the intersecting lines of color, not in the lawful sequence in which this process really proceeds, in accordance with the Law of Sevenfoldness, but otherwise; and in these also lawful 'otherwises,' they placed the contents of some or other information or knowledge. (30.475)

And so, during their dances, in the movements lawful in their accordance with each other, these learned dancers inserted intentional inexactitudes, also lawful, and in a certain way indicated in them the information and knowledge which they wished to transmit. (30.476)

...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, which in Babylon they then called the Law of Sevenfoldness. (30.517)

Now hear in just which way the learned beings then in Babylon belonging to the group of painters indicated various useful information and fragments of the knowledge they had attained, in the lawful inexactitudes of the great cosmic law then called the Law of Sevenfoldness, by means of the combinations of the mentioned seven independent definite colors and other secondary tonalities ensuing from them. (30.475)

Location in Book: First appearance: Chapter 30, page 475, in the context of Babylonian painters' methods. Major discussions continue through pages 476-517, explaining the systematic application across different art forms (painting, dance, sculpture, architecture, music) and the eventual loss of this knowledge system.

Etymology / Notes: The term combines "lawful" (indicating adherence to cosmic principles) with "inexactitudes" (deliberate deviations from strict application), creating a paradox that reflects the sophistication of this encoding method. These were not random or accidental variations but carefully calculated modifications that maintained cosmic lawfulness while embedding specific information. The concept demonstrates how genuine esoteric knowledge can be preserved within apparently ordinary cultural productions through conscious application of universal laws. The Babylonian system recognized that future beings might lose direct access to Legominism but could potentially rediscover encoded knowledge through conscious study of artistic works, provided they understood the underlying cosmic laws. The method required deep understanding of Heptaparaparshinokh to both encode and decode information successfully. Unfortunately, the keys to interpreting these lawful inexactitudes were lost along with knowledge of the Law of Sevenfoldness itself, rendering the encoded information inaccessible to contemporary humans despite the survival of some productions containing these deliberate modifications. This represents one of the most sophisticated attempts in human history to preserve genuine knowledge across civilizational collapse through the integration of cosmic law with practical artistic technique.

The ordinary state of consciousness in which three-brained beings conduct their daily existence, distinguished from sleep states but fundamentally different from genuine objective consciousness. In contemporary Earth beings, the waking state is characterized by mechanical functioning through what Gurdjieff calls "fictitious consciousness" - automatic responses based on accidental impressions and conditioned associations rather than authentic being-impulses. This state typically operates under the control of false personality while the genuine being-consciousness remains buried in the subconsciousness, creating a fundamental split in human psychological functioning. The waking state can be temporarily modified through hypnosis, where the false consciousness is suspended and "the sacred data of their genuine consciousness can blend freely during their 'waking' state with the entire functioning of their planetary body" (32.568), enabling therapeutic interventions that would be impossible under ordinary mechanical consciousness.

Quotes from the 1950 text:

I wish to bring to the knowledge of what is called your "pure waking consciousness" the fact that in the writings following this chapter of warning I shall expound my thoughts intentionally in such sequence and with such "logical confrontation," that the essence of certain real notions may of themselves automatically, so to say, go from this "waking consciousness" - which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one - into what you call the subconscious, which ought to be in my opinion the real human consciousness. (1.24)

So, my boy, when the hypnotist, by modifying the tempo of their blood circulation, temporarily suspends the action of the localization of their false consciousness – now the ruling master of their common presence – the sacred data of their genuine consciousness can blend freely during their 'waking' state with the entire functioning of their planetary body; and if then he rightly assists the crystallization of data evoking in that localization an idea contrary to what has been fixed there, and directs the action of that idea upon the disharmonized part of the planetary body, an accelerated modification of the circulation of the blood in that part can be produced. (32.568)

Well, then, it was just then that I indubitably understood with all the separate ruminating parts representing the whole of my "I," that if the functioning of that being-factor still surviving in their common-presences were to participate in the general functioning of that consciousness of theirs in which they pass their daily, as they here say, "waking-existence," only then would it still be possible to save the contemporary three-brained beings here from the consequences of the properties of that organ which was intentionally implanted into their first ancestors. (26.359)

Location in Book: The concept appears throughout the text with 14 direct instances of "waking state." Major discussions include: Chapter 1, page 24 (distinction from genuine consciousness); Chapter 26, page 359 (Ashiata Shiemash's observations); Chapter 32, page 568 (hypnotic modification); and various chapters discussing the relationship between waking consciousness and subconsciousness.

Etymology / Notes: The term "waking state" in Gurdjieff's usage refers to what people ordinarily consider full consciousness but which he demonstrates is actually a form of mechanical dreaming. Unlike "waking consciousness" (the content of awareness) or "waking-existence" (the flow of daily life), "waking state" emphasizes the condition or mode of being itself. The fundamental problem is that contemporary humans mistake this mechanical state for genuine consciousness, when it actually represents automatic functioning dominated by conditioned responses and false personality. True awakened consciousness would integrate the sacred data from subconsciousness into active daily awareness, creating what Ashiata Shiemash sought to achieve - having "in their ordinary waking-consciousness the Divine genuine objective conscience." The therapeutic potential revealed through hypnotic modification of the waking state demonstrates that genuine consciousness remains available but is normally suppressed by the mechanical operations of false consciousness. The goal of conscious work is not to escape the waking state but to transform it by allowing authentic being-impulses to inform daily conscious functioning rather than mechanical associations.

The fundamental cosmic vibration that serves as the source of all color and sound phenomena throughout the universe, also called the "white ray" by the learned being Aksharpansiar (30.468). This vibration represents "the common-integral-vibration of all the sources of the actualizing of everything existing in the whole of the Universe" (30.470) and contains within itself all possible manifestations through its seven gravity-center-vibrations. The complete spectrum contains exactly one Hooltanpanas (5,764,801) of separate color tonalities (30.469).

According to the sacred law of Heptaparaparshinokh, each of these seven classes of vibrations arises from and depends upon seven others "which in their turn arise and depend on seven further ones, and so on right up to the first most holy 'unique-seven-propertied-vibration' issuing from the Most Holy Prime Source" (30.470). When this vibration undergoes the cosmic process Djartklom in the presence of Insapalnian planets, it maintains its presence while its essence disintegrates into separate gravity-center-vibrations that manifest as the spectrum of colors and the musical octave, producing the vast array of tonalities that three-brained beings can potentially perceive.

Quotes from the 1950 text:

I am speaking about what is called the 'common-integral vibration of all sources of actualizing,' namely, about that which the learned being Aksharpansiar, of whom I spoke, called the 'white ray' and about the perceptions of impressions from separate 'blendings of gravity center vibrations' which are distinguished by beings as separate what are called 'tonalities-of-color.' (30.468)

The 'common-integral-vibration' like all the already 'definitized' cosmic formations is formed and consists of seven what are called 'complexes-of-results' or, as it is also sometimes said, of 'seven-classes-of-vibrations' of those cosmic sources, the arising and further action of each of which also arise and depend on seven others, which in their turn arise and depend on seven further ones, and so on right up to the first most holy 'unique-seven-propertied-vibration' issuing from the Most Holy Prime Source; and all together they compose the common-integral-vibration of all the sources of the actualizing of everything existing in the whole of the Universe. (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)

During such transformations, this said 'common-integral-vibration,' that is the white ray, acts with its gravity-center-vibrations upon other ordinary processes proceeding nearby in intraplanetary and surplanetary arisings and decompositions, and, owing to 'kindred-vibrations,' its gravity-center-vibrations dependently upon and in accordance with the surrounding conditions blend and become a part of the whole common presence of these definite intraplanetary or surplanetary formations. (30.472)

In accordance with that definite property of the 'common-integral-vibration,' that is, of the white ray, during the process of its transformations about which I have just spoken and which was already then familiar to the Babylonian learned painters, one of its 'gravity-center-vibrations' or one of the separate colors of the white ray always ensues from another and is transformed into a third, as, for example, the orange color is obtained from the red, and further itself passes in its turn into yellow, and so on and so forth. (30.475)

Location in Book: First appearance: Chapter 30, page 468, in Beelzebub's explanation to Hassein about color perception and the deterioration of human perceptual organs. Major discussions continue through pages 469-475, explaining the cosmic laws governing color manifestation and the Babylonian painters' understanding of these principles.

Etymology / Notes: The term "common-integral" suggests a universal, unified vibration that contains all other vibrations as integrated components, while "vibration" indicates the fundamental oscillatory nature of cosmic phenomena. The equivalence with "white ray" demonstrates that what terrestrial science considers white light represents the undifferentiated source of all color manifestations. This concept provides the scientific foundation for understanding how the deterioration of human perceptual organs has progressed from the original capacity to distinguish nearly two million tonalities-of-color down to the contemporary ability to perceive only 49 basic colors. The common-integral-vibration operates according to the sacred Heptaparaparshinokh, with each of its seven gravity-center-vibrations depending upon seven others in ascending hierarchies that trace back to the Most Holy Prime Source, demonstrating how all cosmic manifestations arise from a single unified source through lawful processes of differentiation and transformation. The brothers Choon-Kil-Tez and Choon-Tro-Pel developed precise scientific notation to distinguish their classifications across different manifestations of this law: 'Alil' for sound vibrations, 'Nar-Khra-Noora' for the white-ray's composite particularities, and specific gravity numbers for opium's active elements (40.828-829).

Eternal-Retribution is one of four specially prepared planets, "disharmonized in their subjective functioning, situated in various most remote corners of our Great Universe," that the Higher-Sacred-Individuals have intentionally allotted as places of suffering existence for Hasnamuss individuals (28.409-410). This particular planet is designated exclusively for the 313 "Eternal-Hasnamuss-individuals" throughout the entire Universe - the fourth and most irredeemable type of Hasnamuss who have "lost forever" any possibility of cleansing themselves from their maleficent crystallizations (28.407). Two of these 313 beings originated from Earth, including Lentrohamsanin, the learned being whose invention became the primary cause for the destruction of Ashiata Shiemash's sacred work.

On Eternal-Retribution, these highest being-bodies must "constantly endure those incredible sufferings called 'Inkiranoodel' which are like the sufferings called Remorse-of-Conscience but only much more painful" (28.410). The defining characteristic of their torment is that "they must always experience these terrifying sufferings fully conscious of the utter hopelessness of their cessation," representing the ultimate cosmic consequence for perfected beings who chose conscious maleficence despite having achieved Objective Reason.

Quotes from the 1950 text:

As a place for the suffering existence of such a high order of Hasnamuss-individuals, the Higher-Sacred-Individuals have intentionally allotted, from the totality of the large cosmic concentrations, four planets, disharmonized in their subjective functioning, situated in various most remote corners of our Great Universe.

One of these four disharmonized planets called 'Eternal-Retribution' is specially prepared for the 'Eternal-Hasnamuss-individuals' and the other three for those 'Higher being-bodies' of Hasnamusses in whose common presences there is still the possibility of 'at some time or other' eliminating from themselves the mentioned maleficent something. (28.409-410)

Here it is interesting to notice that from among all the 'highest being-bodies' which have been coated and perfected in every kind of exterior form of three-brained-beings there have, so far, reached the planet 'Retribution' from the whole Universe, only three hundred and thirteen, two of whom had their arising on your planet and one of these is the 'highest being-body' of this Lentrohamsanin.

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: First appearance: Chapter 28, page 389. Main exposition on pages 409-410, within Beelzebub's detailed explanation of the four types of Hasnamuss individuals 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. Eternal-Retribution represents the apex of cosmic justice within Gurdjieff's moral universe - a place where beings who achieved the highest possible development yet chose conscious maleficence face consequences proportionate to their level of responsibility. The planet's existence demonstrates that even the most perfected beings remain subject to cosmic law, and that higher development brings proportionally greater responsibility and more severe consequences for its abuse. The permanent nature of their suffering reflects the irreversible quality of their crystallizations, contrasting with the other three punishment planets (Remorse-of-Conscience, Repentance, and Self-Reproach) where redemption remains theoretically possible through conscious labor and intentional suffering.

The process by which cosmic substances or sacred being-data undergo transformation into higher forms within the presences of three-brained beings. This sacred transformation can apply to both material substances and psychic data, representing the crystallization of higher functionings through conscious effort. In the context of Ashiata Shiemash's teachings, beings who worked to develop genuine conscience would "transubstantiate in themselves what are called the 'being-obligolnian-strivings'" (27.385) - the five fundamental strivings necessary for conscious development. The term also applies to the transformation of sacred substances in beings, as when Atlantean males in their Agoorokhrostiny temples performed mysteries "so that there should be transubstantiated in them the sacred substances Abrustdonis and Helkdonis" (43.1109), enabling these substances to become active elements in the sacred law of the Holy Trinity.

Quotes from the 1950 text:

All the beings of this planet then began to work in order to have in their consciousness this Divine function of genuine conscience, and for this purpose, as everywhere in the Universe, they transubstantiated in themselves what are called the 'being-obligolnian-strivings' which consist of the following five, namely: (27.385)

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. (27.374)

In the male temples, namely, in the Agoorokhrostiny, beings of the male sex of the given locality or of the given district performed in turn corresponding 'mysteries' while in the special state called 'self-remembering.'... And they did this deliberately and with full consciousness in order that this certain sacred substance, liberated in them, and issuing through their radiations for its further vivifyingness, should become the active part of that sacred law which they call the 'Holy Trinity.' (43.1109)

Location in Book: First appearance: Chapter 27, page 374. Recurring appearances throughout chapters 27, 38, 43, and others, particularly in contexts of conscious transformation and sacred processes.

Etymology / Notes: The term combines the prefix "trans-" (across, through, beyond) with "substantiated" (given substance, made real), indicating a fundamental change in the nature or quality of substances or data within beings. Unlike ordinary chemical transformation, transubstantiation involves conscious participation and represents the conversion of lower-order materials into higher sacred substances through intentional being-efforts. The process is essential to genuine spiritual development and the formation of higher being-bodies, requiring both proper preparation and sustained conscious work. In Gurdjieff's system, transubstantiation represents the practical mechanism by which abstract spiritual concepts become living realities within a being's presence.

Beelzebub's euphemistic reference to the transgressions that led to his exile from the center of the Universe. The phrase appears twice: first as an explanation for why he was "obliged to exist" in our solar system where he had conversations "with various three-centered beings arising and existing on various planets of that system where I was obliged to exist for the 'Sins of my youth'" (18.152), and later as the reason he was required to undergo the sacred process called "Essence-Sacred-Aliamizoornakalu" upon his return from exile (18.175). The nature of these youthful transgressions is never explicitly detailed, but they were serious enough to warrant exile yet not so severe as to prevent eventual pardon by his uni-being endlessness. The aftermath required Sacred Individuals to demand safeguards "in order that I might not manifest myself, as in the days of my youth, and that the same might not thereby occur again in the Reason of most individuals dwelling here at the center of the Great Universe" (18.175).

Quotes from the 1950 text:

Before beginning his explanations I think it not inadvisable to warn you once and for all that all my conversations with various three-centered beings arising and existing on various planets of that system where I was obliged to exist for the 'Sins of my youth' - as for instance in the present case, the conversations with this Gornahoor Harharkh which I am now about to relate to you while we travel on the space-ship 'Karnak' - all proceeded in dialects still quite unknown to you. (18.152)

This I had to do on account of the same sins of my youth. And I was obliged to do so, because when I was pardoned by his uni-being endlessness, and allowed to return to my native land, certain Sacred Individuals decided to demand of me for any eventuality, to have performed over my essence, this sacred process in order that I might not manifest myself, as in the days of my youth, and that the same might not thereby occur again in the Reason of most individuals dwelling here at the center of the Great Universe. (18.175)

Location in Book: Two appearances: Chapter 18, page 152 (as "Sins of my youth" in quotation marks) and page 175 (as "sins of my youth" without quotation marks).

Etymology / Notes: The phrase employs the conventional religious expression "sins of my youth" (found in Psalm 25:7: "Remember not the sins of my youth") but transforms it into a cosmic context. Beelzebub's characteristically indirect and euphemistic language suggests these were transgressions against cosmic order rather than conventional moral failings. The emphasis on preventing recurrence "in the Reason of most individuals dwelling here at the center of the Great Universe" implies his youthful actions had wider ramifications beyond personal consequence. The requirement for the sacred process Aliamizoornakalu (humorously characterized by Mullah Nassr Eddin as "giving-one's-word-of-honor-not-to-poke-one's-nose-into-the-affairs-of-the-authorities" (18.176)) suggests the sins involved inappropriate interference in cosmic administration. Beelzebub's exile to our solar system served both as punishment and as opportunity for the scientific observations that inform his tales, transforming consequence into cosmic service.

A Buddhist sect from Pearl-land that arose from "that distorted understanding of the Buddhist religion which, as I have already told you, they called 'suffering-in-solitude'" (22.256). The Self-tamers migrated to an isolated location they named Sincratorza (later called Tibet) where they intended to practice a special form of self-imposed suffering without interference from other beings. However, when their wives learned the true nature of this extreme practice, they rebelled, causing a schism that divided the Self-tamers into two separate sects: the "Orthodoxhydooraki" (those who remained faithful to their original obligations) and the "Katoshkihydooraki" (those who renounced their commitments under spousal influence) (22.258). Their practices were allegedly based on the teachings of Saint Buddha concerning deliverance from the consequences of the organ Kundabuffer.

Quotes from the 1950 text:

In the course of the evening talk, it transpired that all the beings of this settlement belonged to the sect then famous in Pearl-land under the name 'The Self-tamers,' which had been formed from among the followers of just that religion which, as I have already told you, purported to be based on the direct instructions of Saint Buddha. (22.255)

These sectarians who called themselves the Self-tamers arose owing to that distorted understanding of the Buddhist religion which, as I have already told you, they called 'suffering-in-solitude.'

And it was in order to produce upon themselves the said famous 'suffering,' without hindrance from other beings similar to themselves, that these beings with whom we passed the night, had settled so far away from their own people. (22.256)

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: First appearance: Chapter 22, page 255. Recurring appearances: pages 256 and 258 (twice on page 258).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Self-tamers represent a classic example of how genuine spiritual teachings become corrupted through sectarian divisions and extreme interpretations. Their story illustrates the tendency of Earth beings to create sects whenever a new religion arises, and how these sects often develop practices that violate the original spirit of the teaching. The rebellion of the wives against the extreme practices demonstrates the role of family relationships in moderating religious fanaticism. The schism that produced the Orthodoxhydooraki and Katoshkihydooraki shows how external pressures can divide even committed sectarian groups, with the "orthodox" faction maintaining the original extreme practices while the "heterodox" faction compromises under domestic influence. Beelzebub's account of the Self-tamers appears within his broader critique of how Buddhist teachings were distorted and sectarianized on Earth.

A greatly revered cosmic individual referred to by various titles including "our Incomparable Lucifer" (44.1144), "All-universal Arch-cunning Lucifer" (29.420), "Arch-cunning Lucifer" (24.338, 25.352), and "the great cunning Lucifer" (43.1089). Far from the malevolent figure of terrestrial religious fantasy, Lucifer appears as an honored being whose capabilities are ironically "so praised and glorified" by Earth beings through their misconceptions about Devils that "nowhere in the Universe are his capabilities so praised and glorified as they are praised and glorified by these favorites of yours" (44.1144). Beelzebub consistently presents Lucifer as a figure of great intelligence and cunning whose abilities serve as a standard of comparison for remarkable feats of invention, complexity, or mental acuity.

Quotes from the 1950 text:

At all events, from this fantastic idea of theirs, very great publicity was obtained there for the praising and glorifying of the name of our Incomparable Lucifer, because nowhere in the Universe are his capabilities so praised and glorified as they are praised and glorified by these favorites of yours. (44.1144)

So long as only the beings of the male sex then engaged in that occupation, everything went 'quietly and peacefully,' but when a little later their 'passive halves,' that is to say their women, also joined in, who, immediately appreciating it, soon became addicted to it, they then gradually attained in these 'occupations' such 'finesses,' that even if our All-universal Arch-cunning Lucifer should rack his honorable brains, he could not even invent a tithe of the 'turns' these erstwhile shepherds then invented and 'prepared' for the beings of the succeeding generations of that ill-fated planet. (29.420)

It is said that about this same puzzling question, that is, about how these terrestrial types manage to exist on the surface of the planet, even the great cunning Lucifer once grew very thoughtful, and he grew so intensely thoughtful that all the hairs of the tip of his tail turned quite gray. (43.1089)

The point is that, in spite of the fact that the initiates of that epoch were still relatively normal responsible beings... 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: Seven appearances: Chapter 24, page 338; Chapter 25, page 352; Chapter 29, page 420; Chapter 39, page 804; Chapter 43, page 1089; Chapter 44, page 1144 (twice - as "our Incomparable Lucifer" and in context of praise and glorification).

Etymology / Notes: The name derives from Latin "lucifer" meaning "light-bearer" or "morning star," but Gurdjieff's usage completely transforms the conventional Christian association with evil. Lucifer appears as a cosmic being of extraordinary intelligence whose reputation has been grotesquely distorted by terrestrial religious fantasies about Devils and external evil. The various humorous references to Lucifer's tail (turning gray from intense thought, changing to tango color from pleasurable emotion) suggest a being capable of profound intellectual engagement and emotional response. Beelzebub's respectful titles ("Incomparable," "All-universal Arch-cunning") indicate that Lucifer holds an honored position in the cosmic hierarchy. The irony that Earth beings unknowingly praise Lucifer through their misconceptions reveals how their false religious ideas inadvertently acknowledge cosmic realities they cannot consciously comprehend. Lucifer serves throughout the text as a benchmark for supreme cunning and inventiveness, making terrestrial achievements appear modest by comparison.

A fundamental faculty "which is proper to every three-brained being of the whole of our Great Universe" but which "is already entirely lacking in the presences of the three-centered beings breeding on the planet Earth" (17.135). This essential capacity enables beings to perceive and correctly assess actual cosmic phenomena and their causes, as distinguished from false beliefs and illusions. When present, it functions alongside "being-horizon" to provide the psychological foundation necessary for beings to understand that external events and processes have deeper cosmic causes rather than being caused merely by other individual beings. The absence of this faculty in Earth beings causes them to "vainly-to-grow-sincerely-indignant" because they "could not even approximately suspect that individuals similar to themselves were in no way the cause of these terrifying processes" (34.637).

Quotes from the 1950 text:

IN ORDER, my dear Hassein, that you should meanwhile have an approximate representation also of just how far that function called 'the instinctive sensing of reality,' which is proper to every three-brained being of the whole of our Great Universe, is already entirely lacking in the presences of the three-centered beings breeding on the planet Earth, and especially in those of the most recent periods, it will be enough, to begin with, I think, if I explain to you only about how they understand and explain to themselves the causes why there periodically proceed on their planet those cosmic phenomena which they call 'daylight,' 'darkness,' 'heat,' 'cold,' and so on. (17.135)

And this is obviously because in most of them as direct descendants of the beings of long-existing ancient communities, thanks to the possibilities which have reached them by inheritance, the crystallizing of data for the instinctive sensing of reality proceeds much more intensively in them than in most of your other contemporary favorites. (42.968)

And so when the beings, their contemporaries of any grouping... through the absence in their common presences, due to wrong education, of the data which it is proper to all three-brained beings of responsible age to have in their presences, and which engender what are called 'an instinctive sensing of reality' and 'a broad outlook,' believe in the first place that this idea has arisen on their planet for quite the first time, and secondly that once the practical application of it has been actualized by those who already possess the said 'something desirable,' then it must indeed be very good. (42.1026)

Location in Book: First appearance: Chapter 17, page 135. Recurring appearances: Chapter 34, page 637 (as "instinctive-sensing-of-reality-in-its-real-light"); Chapter 42, pages 968 and 1026.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The faculty represents a cosmic universal capacity that should naturally develop in three-brained beings but has been severely compromised in Earth beings due to abnormal conditions of existence and wrong education. It works in conjunction with "being-horizon" as one of two essential psychological faculties that enable beings to understand cosmic reality correctly. In some beings from ancient communities, particularly in Asia, the "crystallizing of data for the instinctive sensing of reality" still "proceeds much more intensively" due to inherited possibilities from their ancestors, allowing them to maintain preferences for natural rather than artificial products and to resist the suggestibility that characterizes most contemporary Earth beings. The absence of this faculty is directly linked to beings' susceptibility to false ideas and their tendency to blame other individuals for cosmic processes beyond individual control.

The fundamental state of universal equilibrium and coordinated functioning that maintains proper relationships between all cosmic concentrations and processes throughout the Megalocosmos. This harmony requires specific "equilibrium of vibrations" from all planetary formations and their inhabitants to sustain the overall cosmic balance. When Earth's center of gravity finally corrected itself after the first catastrophe, the planet achieved normal participation in this harmony, as "the existence of this planet will be quite normal in respect of the common-cosmic harmony" (19.180). However, the abnormal conditions of three-brained beings on Earth create ongoing challenges for Nature, which "must continuously and without respite adapt Herself to manifest always otherwise, and yet again otherwise, so as to remain within the common-cosmic harmony" (43.1115). This requires constant adjustments to achieve "what is called the 'equilibrium of vibrations,' required from this planet for the common-cosmic harmony" (43.1115), including compensatory measures like increasing birth rates of other life forms when unforeseen deaths occur during events like the World War.

Quotes from the 1950 text:

But now, added His Conformity with a shade of self-satisfaction, the existence of this planet will be quite normal in respect of the common-cosmic harmony. This second catastrophe to the planet Earth has finally quite pacified and convinced us also that a catastrophe on a great scale cannot again occur on account of this planet. (19.180)

I must tell you that it was just during those years when the beings of Tikliamish were inventing these 'wonder beds,' that this planet of yours underwent a common cosmic process of 'Chirnooanovo,' that is to say, that, concomitantly with the displacement of the gravity center movement of this solar system in the movement of the common-cosmic harmony, the center of gravity of this planet itself was also displaced. (42.959)

I repeat, this unfortunate Nature of the planet Earth must continuously and without respite adapt Herself to manifest always otherwise, and yet again otherwise, so as to remain within the common-cosmic harmony.

In order that you may represent to yourself and understand well in what way unfortunate Nature there so adapts Herself that there should be attained what is called the 'equilibrium of vibrations,' required from this planet for the common-cosmic harmony, I shall explain to you only about one fact which is just now being actualized there, that is to say, subsequent to that process of theirs which they called the 'World War.' (43.1115)

This time, from what I myself learned for certain during my last stay there, and also from the intimation communicated to me by etherogram, Great Nature there is evidently about to increase, for future times, the birth rate of other forms of beings there. (43.1115)

Location in Book: First appearance: Chapter 19, page 180, in the context of Earth achieving normal cosmic functioning after the second catastrophe. Also appears in Chapter 42, page 959, regarding cosmic processes like Chirnooanovo, and Chapter 43, page 1115 (twice), describing Nature's adaptive responses to maintain cosmic harmony despite human disruptions.

Etymology / Notes: The term represents the overarching cosmic principle that governs the coordinated functioning of all existence within the Megalocosmos. Unlike static balance, this harmony involves dynamic equilibrium requiring continuous adjustments and corrections to maintain proper relationships between all cosmic formations. The harmony operates through precise vibrational requirements from each planet, with Nature serving as the active agent that makes necessary adaptations when abnormal conditions threaten the cosmic balance. Earth's participation in this harmony was disrupted by the original catastrophe and required cosmic intervention to restore, but ongoing challenges arise from the abnormal psychological and social conditions of its three-brained beings. The concept demonstrates that individual planetary conditions have cosmic-scale consequences, requiring both local planetary adjustments (through Nature's adaptations) and universal oversight (through Sacred Individual guidance). The common-cosmic harmony thus represents both the goal and the governing principle of all cosmic law, ensuring that local disruptions do not compromise universal stability and that the destructive effects of time (Heropass) on the Sun Absolute continue to be neutralized through the coordinated functioning of all cosmic concentrations.

A state of being consciousness that contrasts with ordinary "waking-consciousness," representing a more receptive and instinctually guided mode of awareness in three-brained beings. This state is referenced in the context of how conscience operated during the period of Ashiata Shiemash's influence, when "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" (27.374). The passive-instinctive state appears to represent a condition where beings are more naturally receptive to the influence of genuine being-impulses like objective conscience, operating through instinctive wisdom rather than through the artificial constructions of contemporary educated consciousness. This state allows access to authentic being-data that may be obscured during ordinary waking-consciousness, which has become dominated by mechanical associations and external conditioning.

Quote from the 1950 text:

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. (27.374)

Location in Book: Single appearance: Chapter 27, page 374, during Beelzebub's description of the widespread influence of Ashiata Shiemash's teaching about objective conscience among the beings of Asia.

Etymology / Notes: The term combines "passive" (receptive rather than actively seeking) with "instinctive" (guided by natural inner wisdom rather than artificial reasoning), suggesting a state of consciousness that operates through authentic being-impulses rather than mechanical mental activity. The quotation marks around the term indicate Gurdjieff's recognition that this represents a specific technical state rather than ordinary passivity. This state contrasts with the artificial "waking-consciousness" that has become dominant in contemporary times, representing a more natural mode of being that allows genuine spiritual impulses to influence daily existence. The passive-instinctive state may correspond to what might be called a contemplative or meditative awareness - not the unconsciousness of sleep, but a receptive state where beings can access deeper layers of their being-organization. During the period of Ashiata Shiemash's influence, beings were able to experience the operation of objective conscience in both their active (waking-consciousness) and receptive (passive-instinctive) states, indicating a more integrated spiritual condition than exists in contemporary times when conscience has been relegated primarily to the subconsciousness.

The universal system of coordinated movement and mutual influence that governs all cosmic concentrations throughout the Megalocosmos, maintaining proper relationships between celestial bodies and ensuring the harmonious operation of cosmic laws. This fundamental cosmic principle determines orbital mechanics, planetary relationships, and the timing of cosmic events, operating through precise combinations that affect beings throughout the universe. The common-cosmic Harmonious-Movement enables Beelzebub's Teskooano to perceive "remote cosmic concentrations" by determining "which in accordance with what is called the 'common-cosmic Harmonious-Movement' could be perceived by being-sight at the given moment" (18.151). This movement serves as the underlying mechanism through which cosmic laws like Solioonensius are transmitted across vast distances, as "the causes which bring forth this same action of this cosmic law, they are for each planet different and always flow from and depend upon what is called the 'common cosmic Harmonious-Movement'" (34.622). The system demonstrates the interconnected nature of cosmic phenomena, where events in distant solar systems can influence planetary conditions through chains of harmonic resonance.

Quotes from the 1950 text:

It was by means of this Teskooano that I myself thereafter could, even while staying at home on the planet Mars, relatively easily see and observe the processes of the existence occurring on the surfaces of those parts of the other planets of that solar system which in accordance with what is called the 'common-cosmic Harmonious-Movement' could be perceived by being-sight at the given moment. (18.151)

As regards the causes which bring forth this same action of this cosmic law, they are for each planet different and always flow from and depend upon what is called the 'common cosmic Harmonious-Movement'; moreover, frequently for your planet Earth, what is called the 'center-of-gravity-of-causes' is 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)

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. (34.622-623)

These terrifying processes proceeded on this same Egypt so often, in consequence of the fact that this part of the surface of your planet, during the course of long periods of time, found itself in relation to the common-cosmic Harmonious-Movement in the position of what is called the 'center-of-gravity-radiations,' and that is why the influence of the cosmic law Solioonensius often acted on the presence of the three-brained beings breeding there, and often brought forth in them such an abnormality. (34.632)

Location in Book: First appearance: Chapter 18, page 151. Major exposition in Chapter 34, pages 622, 632, where it explains the cosmic chain of causation affecting Earth through the comet Solni and the solar system Baleaooto.

Etymology / Notes: The term represents Gurdjieff's conception of the universe as a coordinated whole where all movements and influences follow precise harmonic relationships rather than occurring randomly. The capitalization of "Harmonious-Movement" emphasizes this as a fundamental cosmic law rather than mere mechanical motion. This movement enables the transmission of cosmic influences across vast distances, as demonstrated by how the approach of comet Solni to sun Baleaooto creates a cascade of tensions affecting neighboring solar systems including Earth's sun Ors. The concept underlies Gurdjieff's teaching that seemingly distant cosmic events can have profound effects on planetary existence and the development of conscious beings. Egypt's position as a "center-of-gravity-radiations" in relation to this movement explains the recurring revolutionary upheavals there throughout history, showing how geographical locations can become focal points for cosmic influences. The common-cosmic Harmonious-Movement also governs observational possibilities, determining which celestial bodies can be perceived at any given moment, reflecting the ordered nature of cosmic relationships in space and time.

Knowledge acquired by beings who have achieved genuine conscious development and understanding of cosmic laws, distinguished from subjective knowledge that is merely accumulated through automatic mental processes. Objective knowledge represents the understanding possessed by beings who "were already great sages in certain spheres of objective knowledge and good actualizers of its laws in practical application" (44.1120), demonstrating mastery not only of theoretical understanding but of the practical implementation of cosmic principles. This type of knowledge stands in fundamental contrast to what contemporary beings call "knowledge," which "although every kind of what your favorites call 'knowledge' which they have and which has been acquired in the common presences of beings in the said manner, is also subjective, yet it has absolutely nothing in common with what is called 'Objective Knowledge'" (46.1169). True objective knowledge can only be acquired through the proper functioning of Reason-of-understanding rather than the degenerated Reason-of-knowing that characterizes most contemporary three-brained beings.

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.

And they then accomplished more, in respect of approaching objective knowledge which had never been done there before and which perhaps will never be repeated. (23.298-300)

After this great event for our family, my children indeed soon left the planet Mars and returned to the Center, where on their arrival, being already great sages in certain spheres of objective knowledge and good actualizers of its laws in practical application, they were soon appointed to appropriate responsible duties. (44.1120)

Although every kind of what your favorites call 'knowledge' which they have and which has been acquired in the common presences of beings in the said manner, is also subjective, yet it has absolutely nothing in common with what is called 'Objective Knowledge.' (46.1169)

Location in Book: First appearance: Chapter 23, page 300. Also appears in Chapter 44, page 1120, and Chapter 46, page 1169-1170.

Etymology / Notes: The term represents Gurdjieff's fundamental distinction between authentic understanding based on cosmic laws and the accumulation of information through mechanical mental processes. Objective knowledge is characterized by its permanence and practical applicability - it "becomes forever their inseparable part" (46.1166) when properly assimilated through Reason-of-understanding. The Akhaldan society of ancient Atlantis exemplified the systematic pursuit of objective knowledge, accomplishing "more, in respect of approaching objective knowledge which had never been done there before and which perhaps will never be repeated" (23.300). This knowledge enables beings to become "good actualizers of its laws in practical application" (44.1120), qualifying them for responsible cosmic duties. The contrast with subjective knowledge emphasizes that genuine understanding requires the conscious development of higher reasoning faculties rather than mere intellectual accumulation.

Universal realities concerning cosmic laws and the structure of the Universe that can be discovered through genuine objective science, as distinguished from subjective opinions or planetary-specific knowledge. These truths represent "great and small cosmic" realities that transcend individual perception and cultural conditioning, accessible to three-brained beings through proper scientific investigation based on cosmic principles rather than terrestrial observation. As Beelzebub explains regarding the flourishing of objective science on Atlantis, "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). Objective truths form the foundation of objective science and provide the precise formulations of cosmic laws that enable beings to understand their place and function within the universal structure. These truths are formulated by objective science using standardized cosmic units of measurement that apply throughout the Universe, enabling exact comparison of phenomena across different scales of cosmic manifestation.

Quote 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)

Location in Book: First appearance: Chapter 23, page 298, in the context of Atlantean objective science. Appears 5 times throughout the text, primarily in discussions of genuine scientific knowledge and cosmic laws as formulated by objective science.

Etymology / Notes: The term distinguishes universal cosmic realities from subjective or relative knowledge. Unlike "truth" in the ordinary sense (which may be culturally relative or personally meaningful), objective truths represent cosmic constants that remain valid across all planetary systems and scales of existence. These truths are discovered through the methods of objective science, which employs universal standards of measurement and investigation rather than terrestrial-specific approaches. The concept underlies Gurdjieff's teaching that genuine knowledge must be based on cosmic principles rather than purely human perspectives, and that authentic science discovers universal laws rather than creating subjective theories. Objective truths serve as the foundation for understanding fundamental cosmic laws like the sacred Heptaparaparshinokh and Triamazikamno, enabling three-brained beings to comprehend their cosmic function and possibilities for conscious development.

A maleficent psychic property that arose in Earth beings "not long ago" and became "completely crystallized in them" as one of the abnormal characteristics "quite unbecoming to the essence of any three-brained beings whatsoever" (14.107). Beelzebub identifies suggestibility as "the most terrible" of their abnormal being-particularities and "the basic cause for this evil of theirs" (34.644). This property fundamentally transforms their psychological functioning so that "each of them, particularly the beings who arose and became responsible during the last centuries of theirs, already began to represent in themselves such a peculiar cosmic formation as has in itself the possibility of acting exclusively only if it were to find itself constantly under the influence of another formation similar to itself" (34.644). The devastating consequence is that beneficial customs and moral habits accumulated over centuries are repeatedly destroyed and replaced with inferior ones, preventing the formation of those "automatic being-usages and instinctive habits" that would allow their existence to "flow more or less tolerably" even without objective consciousness.

Quotes from the 1950 text:

Besides this chief particularity of their common psyche, there are completely crystallized in them and there unfailingly become a part of their common presences - regardless of where they may arise and exist - functions which exist under the names "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.

Of these abnormal being-particularities, the particularity of their psyche the most terrible for them personally is that which is called "suggestibility." (14.107)

As a concentrated result flowing from these abnormal conditions around them and which became the basic cause for this evil of theirs, there is a special property which arose not long ago in their psyche which they themselves call "suggestibility."

Thanks to this strange property which had only recently become fixed in their psyche, all the functionings in their common presences began gradually to change, and as a result, each of them, particularly the beings who arose and became responsible during the last centuries of theirs, already began to represent in themselves such a peculiar cosmic formation as has in itself the possibility of acting exclusively only if it were to find itself constantly under the influence of another formation similar to itself. (34.644)

Location in Book: First appearance: Chapter 14, page 107. Appears 6 times throughout the text, with extensive analysis in Chapter 34 (pages 644-656) regarding its role in preventing the formation of stable customs and habits, and in Chapter 42 (pages 960-961) showing how it enables the spread of destructive propaganda.

Etymology / Notes: While the word itself derives from standard psychological terminology, Gurdjieff uses it in a specialized sense to describe a cosmic aberration specific to Earth beings. Unlike ordinary susceptibility to suggestion, this represents a fundamental alteration in being-structure that makes independent functioning impossible. The property prevents the natural development of beneficial automatic habits that should stabilize community life across generations. Instead, beings become dependent on constant external influence and readily abandon centuries-old beneficial customs in favor of new, often destructive trends. This creates the cyclical pattern where "as soon as good being-usages for automatic existence begin to be established in the general process of any of their groupings, this terrifying process suddenly begins to proceed" (34.656). The concept explains how Earth beings can be "perfectly easy to convince of anything you like" through manipulation of their crystallized Kundabuffer consequences.

The technical term for the hierarchical cosmic classification system that structures the entire Megalocosmos, established by the cherubim and seraphim after endlessness created the present Universe. The system comprises five distinct cosmic scales, each representing "relatively independent concentrations" with their own specific functions in the universal Trogoautoegocratic process. As Beelzebub explains, "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" (39.759-760). The five scales are: Protocosmos (the Most Most Holy Prime-Source Sun Absolute), Defterocosmos (Second-order-Suns with all their results), Tritocosmos (Third-order-Suns/planets), Microcosmos (smallest similarity to the Whole on planets), and Tetartocosmos (formations concentrated from Microcosmoses through mutual attraction). Each scale operates according to the same fundamental cosmic laws but manifests different types of emanations and radiations that enable the reciprocal feeding and maintenance essential to universal functioning.

Quotes from the 1950 text:

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."

Each newly arisen "Second-order-Sun" with all its consequent definite results they called "Defterocosmos."

"Third-order-Suns," i.e., those we now call "planets," they called "Tritocosmos." (39.759-760)

For the beings of that infinitesimal world also, Time flows in the same sequence in which the flow of Time is sensed by all individuals in all other cosmoses. These infinitesimal beings also, like the beings of cosmoses of other "scales," have their experiences of a definite duration for all their perceptions and manifestations; and, also, like them, they sense the flow of Time by the comparison of the duration of the phenomena around them. (16.125)

Location in Book: First appearance: Chapter 39, pages 759-762 in the systematic exposition of cosmic hierarchy. Also appears in Chapter 16, page 125, in the context of Time flow across different cosmic levels, demonstrating the universal nature of temporal experience across all scales.

Etymology / Notes: The term "scales" here refers not to size measurement but to hierarchical levels or orders of cosmic organization, each representing a distinct grade in the universal structure. This classification system is fundamental to understanding how the Megalocosmos operates as a unified whole while containing vastly different orders of cosmic formations. The concept demonstrates the principle that the same cosmic laws (Heptaparaparshinokh and Triamazikamno) operate across all scales, creating analogous processes from the highest cosmic formations down to the smallest microcosmic units. Each scale produces specific emanations and radiations that feed and maintain the others, creating the "common-cosmic exchange-of-substances" essential to universal equilibrium. The hierarchical structure explains how individual three-brained beings (Tetartocosmoses) participate in cosmic processes while representing "in miniature" the structure and functioning of the entire Megalocosmos.

A compound term used to designate human beings specifically as three-brained beings of Earth, emphasizing both their terrestrial nature ("men") and their cosmic status as three-centered beings. The hyphenated form appears when Beelzebub speaks of humans in contexts involving their universal characteristics as three-brained beings rather than their merely planetary or social aspects. Most notably, the term appears in contexts discussing the fundamental struggle between desires and nondesires that characterizes all three-brained beings: "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" (27.372). The compound form emphasizes that humans, despite their planetary limitations and the consequences of the organ Kundabuffer, retain their essential nature as cosmic three-brained beings with the possibility of conscious self-perfecting.

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.

And they 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 what are called "complexes-of-the-functioning" of those two sources which are of quite opposite origin. (27.372)

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.' (27.373)

Location in Book: First appearance: Chapter 27, page 372. Appears 14 times throughout the text, primarily in contexts discussing the cosmic nature of human beings, their essential struggle with conscience, and their potential for conscious development despite planetary limitations.

Etymology / Notes: The compound form "men-beings" serves to bridge the gap between the local terrestrial designation "men" and the universal cosmic classification "three-brained beings." This grammatical construction emphasizes that humans are not merely biological entities or social creatures, but are fundamentally cosmic beings who happen to be embodied on Earth. The term appears most frequently in passages where Beelzebub discusses universal laws that apply to all three-brained beings throughout the cosmos, while acknowledging that Earth humans ("we men") are included in these cosmic principles. The hyphenated construction suggests that being "men" is a specific manifestation of the more general category of "beings," emphasizing both the particularity of the human form and the universality of three-brained being nature.

An adjective describing reasoning, judgments, knowledge, or perceptions that are based on personal biases, crystallized consequences of the organ Kundabuffer, or individual conditioning rather than objective cosmic laws. Beelzebub uses this term to characterize the degenerated mental functioning of contemporary Earth beings whose "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). The term appears in various important contexts including subjective knowledge (as opposed to Objective Knowledge), subjective sensations, subjective weaknesses, and the subjective inner content that words acquire for different individuals based on their specific environmental conditioning. In Objective Science, subjective sensations serve as measurable phenomena for comparing "the differences between the gradations of the processes of the subjective sensations of separate conscious Individuals" (16.125).

Quotes from the 1950 text:

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... 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. (32.567)

Although every kind of what your favorites call 'knowledge' which they have and which has been acquired in the common presences of beings in the said manner, is also subjective, yet it has absolutely nothing in common with what is called 'Objective Knowledge.' (46.1169)

Location in Book: First appearance: Chapter 1, page 16. Appears 72 times throughout the text in contexts including subjective knowledge vs. Objective Knowledge, subjective reasoning vs. Objective-Reason, subjective sensations in Objective Science measurements, and subjective weaknesses that must be overcome for genuine development.

Etymology / Notes: From Latin "subiectus" (placed under) + "-ive" (relating to), literally meaning "relating to what is placed under" or dependent on the subject rather than the object. In Gurdjieff's system, subjective represents the opposite pole from objective, indicating mental functioning dominated by personal conditioning, Kundabuffer consequences, and environmental influences rather than cosmic laws. The term emphasizes the critical distinction between genuine cosmic understanding and the false certainties arising from individual psychology. Subjective functioning results from abnormal education that deliberately isolates beings from their subconsciousness and genuine being-impulses, creating the "purely peculiarly subjective" reasoning that characterizes contemporary human mental life. The overcoming of subjective limitations through conscious work represents a fundamental requirement for developing Objective-Reason and genuine being-understanding.

An ancient country on the continent Asia with its capital city Kronbookhon, which became the birthplace and center of activity of the notorious Universal Hasnamuss Lentrohamsanin. This country played a pivotal role in the destruction of Ashiata Shiemash's beneficent labors when Lentrohamsanin's maleficent "invention" spread from Nievia throughout the continent and beyond. The learned beings of Nievia were among the first to be deceived by Lentrohamsanin's false teachings, and their country became the epicenter of a devastating civil war that divided beings into opposing parties - those supporting Lentrohamsanin's revolutionary ideas versus those defending the established forms of being-existence. After a four-day civil war in Kronbookhon, "the learned beings were victorious," and "from that time on, the same process also began at all the large and small points of the whole surface of Nievia" (28.401). The country eventually established "a special what is called 'Republic'" and, "being at that period great and what is called 'powerful,' began making war on the neighboring communities for the purpose of imposing upon them also her new form of state-organization" (28.401).

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)

That widespread terrifying process continued until there appeared 'hordes' of learned beings who, as it is said, 'feeling-firm-ground-beneath-their-feet' compelled all the surviving beings to accept the ideas of Lentrohamsanin and immediately destroyed everything, and from then on, all the three-brained beings of Nievia became followers of the 'invention' of Lentrohamsanin and soon after, in that community, there was established a special what is called 'Republic.' (28.401)

Location in Book: First appearance: Chapter 28, page 392. Appears 14 times throughout Chapter 28, pages 392-401, in the extended narrative about Lentrohamsanin's destructive influence and its consequences.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Nievia serves as a historical archetype of how learned beings can be manipulated by false authorities and how revolutionary ideas can destroy established beneficial practices. The country's transformation from a place where Ashiata Shiemash's wise customs had been established into the launching point for their systematic destruction illustrates Gurdjieff's teaching about the cyclical nature of civilization and the particular susceptibility of learned beings to "mutual inflation" and false messiahs. The establishment of a "Republic" in Nievia and its subsequent wars to impose this form of government on neighboring communities parallels historical patterns of revolutionary movements that spread through conquest and coercion rather than genuine understanding.

The planet in the solar system Ors where Beelzebub and his companions were exiled after their involvement in the affair that led to their banishment from the Center of the Universe. Mars became home to "a whole colony of three-centered beings from various planets of the central part of our Great Universe" (2.53), and served as Beelzebub's base of operations throughout his long exile. The planet is inhabited by indigenous three-brained beings with physical forms "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). Beelzebub established his famous observatory on Mars, which "afterwards became well known and even famous everywhere in the Universe" (2.53), equipped with the remarkable Teskooano telescope constructed by his essence-friend Gornahoor Harharkh that could magnify remote cosmic concentrations up to 7,285,000 times. From this observatory, Beelzebub conducted his systematic observations of Earth's three-brained beings and planned his various descents to that planet.

Quotes from the 1950 text:

All, with their households, arrived at this remote place and there in a short time on the planet Mars a whole colony was formed of three-centered beings from various planets of the central part of our Great Universe.

All this population, extraordinary for the said planet, accommodated itself little by little to its new dwelling place, and many of them even found one or another occupation for shortening the long years of their exile. (2.53)

One of his chief occupations was the arranging of an "observatory" on the planet Mars for the observation both of remote points of the Universe and of the conditions of existence of beings on neighboring planets; and this observatory of his it may here be remarked, afterwards became well known and even famous everywhere in the Universe. (2.53)

Location in Book: First appearance: Chapter 2, page 53. Appears 122 times throughout the text as the constant reference point for Beelzebub's exile, his family life, his observatory work, and his various expeditions to Earth and other planets in the solar system.

Etymology / Notes: Named after the Roman god of war, Mars serves in Gurdjieff's narrative not as a place of conflict but as a place of exile, observation, and cosmic education. The planet represents a kind of cosmic university where exiled beings from higher worlds must adapt to more limited conditions while pursuing higher knowledge and service. The establishment of the famous observatory demonstrates how even exile can become an opportunity for unprecedented achievements when approached with the right attitude and purpose. Mars functions throughout the text as both the literal setting for the frame narrative aboard the ship Karnak (which is traveling from Mars toward the Center) and as the symbolic representation of the intermediate state between earthly limitation and cosmic freedom - a place where higher beings work to understand and assist lower worlds while awaiting their eventual return to the Center of the Universe.

A large water-space situated in the middle of the ancient country of Maralpleicie on the continent Iranan (later called Ashhark, now Asia), where Beelzebub's ship 'Occasion' alighted during his third descent to Earth. The sea was the center of a flourishing civilization, with the renowned city Gob situated on its southeastern shore at the mouth of the river Keria-chi, while the river Naria-chi flowed into it from the western side. As Beelzebub describes, "the water-space situated in the middle of that country and then named the Sea of Beneficence, so abounded with fish, that they could almost be caught, as they also say, with one's bare hands" (20.210). The sea supported the second group of three-brained beings on the continent Ashhark, descendants of Atlantean hunters who had settled there before the great catastrophe, eventually founding a kingdom under the lineage that began with a learned member of the Akhaldan society who had chosen the continent Iranan for his observations.

Quotes from the 1950 text:

The water-space situated in the middle of that country and then named the Sea of Beneficence, so abounded with fish, that they could almost be caught, as they also say, with one's bare hands.

As for the soil of the shores of the Sea of Beneficence and also of the valleys of the two large rivers flowing into it, any part of them could be adapted for growing anything you like. (20.210)

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.'

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. (20.207)

Location in Book: First appearance: Chapter 20, page 207. Appears 20 times throughout the text, with primary concentration in Chapter 20 (pages 207-226) and references in Chapters 21-22 as Beelzebub describes the geography and history of this region.

Etymology / Notes: The name reflects the abundant natural resources and favorable conditions that characterized this water-space and its surrounding territories, making it a "beneficent" or beneficial location for the development of civilization. The Sea of Beneficence represents one of the major geographical features of ancient Earth that supported the second great center of human culture after Atlantis, housing the descendants of both Atlantean hunters and learned Akhaldan society members. The sea's exceptional abundance - teeming with fish and surrounded by fertile soil - exemplifies the natural conditions that originally supported human flourishing before cosmic catastrophes transformed such areas into barren regions like the present-day Gobi Desert. The detailed geography around the sea, including its two major rivers and the strategic location of the city Gob, demonstrates Gurdjieff's method of grounding cosmic teachings in concrete geographical and historical contexts.

The specific placement or concentration of cosmic substances, brain-centers, or being-functions within defined locations of a three-brained being's common presence. Localization serves as the fundamental organizing principle by which the sacred Triamazikamno operates through beings, with each holy force requiring its own distinct localization for proper functioning. As Beelzebub explains, "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). The concept encompasses both the three being-brains (head-brain, spinal column, and dispersed nerve nodes) and the specific gravity-center places where cosmic substances concentrate during being-food transformation, such as the liver for being-Tritoëry and the cerebellum for being-Piandjoëry.

Quotes from the 1950 text:

And, finally, just as in the Megalocosmos, all the results obtained by the flow of the fundamental process of the Sacred Heptaparaparshinokh from the 'affirmation' of the Most Most Holy Protocosmos and from the various shades of 'denial' of the newly created 'Suns' began to serve thereafter as a 'reconciling principle' for everything newly arising and already existing, so that in them also, there is a corresponding localization for the concentration of all results obtained from the affirmation of the head-brain and from all the shades of denial of the spinal marrow, which results afterwards serve as a regularizing or reconciling principle for the functionings of the whole common presence of each of them. (39.779)

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)

Location in Book: First appearance: Chapter 17, page 146. Appears 61 times throughout the text, with extensive usage in Chapter 39 (being-food transformation and brain centers), Chapter 29 (being-localizations and Bobbin-kandelnosts), Chapter 30 (impression processing), and Chapter 48 (gravity-center-localizations).

Etymology / Notes: From Latin "localis" (relating to place) + "-ization" (process of making), literally meaning "the process of placing" or "making local." In Gurdjieff's system, localization represents the cosmic law by which universal forces and substances must concentrate in specific places to achieve their intended functions. The term appears in multiple specialized contexts including being-localizations (the three brain centers), gravity-center-localizations (psychological centers in humans), and the specific anatomical localizations where cosmic substances concentrate during transformation (liver, cerebellum, testicles/ovaries). The concept demonstrates that spiritual development requires actual physical changes in the localization and concentration of substances within the being's presence, not merely conceptual understanding.

The totality of all cosmic formations, concentrations, and beings throughout the Megalocosmos, which exists and is maintained "exclusively on the basis of what is called the 'common-cosmic Trogoautoegocratic-process'" that actualizes "the 'exchange of substances' or the 'Reciprocal-feeding' of everything that exists" (17.136). This comprehensive designation encompasses all intentionally created and automatically arisen formations, from the Most Holy Sun Absolute down to the smallest cosmic concentrations, all operating through the two fundamental sacred laws of Heptaparaparshinokh and Triamazikamno. The phrase frequently appears in contexts describing the universal purpose and cosmic responsibility of three-brained beings, who are meant to serve as conscious participants in the reciprocal feeding system that maintains the whole Universe. As Beelzebub explains in relation to cosmic purpose: "these distinct definite purposes, in their totality, actualize the sense of Everything Existing" and establish "that connection between all the three-brained beings of all our Great Universe for the collective fulfillment of the common universal functioning, for which purpose everything existing in the Universe just exist" (32.567).

Quotes from the 1950 text:

It is necessary to say, first of all, that everything in the Universe, both the intentionally created and the later automatically arisen, exists and is maintained exclusively on the basis of what is called the "common-cosmic Trogoautoegocratic-process."

This system, which maintains everything arisen and existing, was actualized by our endless creator in order that what is called the "exchange of substances" or the "Reciprocal-feeding" of everything that exists, might proceed in the Universe and thereby that the merciless "Heropass" might not have its maleficent effect on the Sun Absolute. (17.136)

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)

For your wider understanding of this particular "psychic state" it is necessary to tell you further that even up to now they arise with every kind of data for acquiring genuine being-Reason... by means of which there is established that connection between all the three-brained beings of all our Great Universe for the collective fulfillment of the common universal functioning, for which purpose everything existing in the Universe just exist. (32.567)

Location in Book: The phrase appears 9 times throughout the text. Key appearances include Chapter 17, page 136 (fundamental cosmic principles), Chapter 32, page 567 (cosmic purpose of three-brained beings), and Chapter 39, page 759 (Trogoautoegocratic process and reciprocal feeding).

Etymology / Notes: This phrase serves as Gurdjieff's most comprehensive designation for the totality of cosmic existence, emphasizing the interconnected nature of all formations and beings within the Megalocosmos. Unlike terms like "Great Universe" or "World," which can refer to structural aspects of the cosmos, "Everything Existing in the Universe" specifically emphasizes the functional unity and mutual interdependence of all cosmic formations. The phrase often appears in discussions of cosmic responsibility and purpose, particularly in relation to three-brained beings' role in the universal functioning. It underscores Gurdjieff's teaching that nothing exists in isolation - all formations serve specific purposes within the larger cosmic economy of reciprocal feeding and substance transformation. The phrase implies both the vastness of cosmic existence and the precision with which each element serves the maintenance of the whole system, making it clear that even the smallest beings have cosmic significance when they function according to their proper purpose within the universal order.

The highest rank of brotherhood membership in the Heechtvori brotherhood established by the Very Saintly Ashiata Shiemash, representing those who had achieved full spiritual qualification and authority within the organization dedicated to awakening objective conscience. According to the statutes drawn up by Ashiata Shiemash, any brother could become an "All-the-rights-possessing brother of the brotherhood Heechtvori, only when in addition to the other also foreseen definite objective attainments, he could bring himself - in the sense of 'ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche' - 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, and secondly how it must be manifested in order that a man may respond to the real sense and aim of his existence" (27.369). Furthermore, they had to demonstrate such teaching ability that "each of these others, in their turn, should acquire in themselves what is called the 'Required-intensity-of-ableness,' to be able to convince and persuade not less than a hundred others also" (27.369). It was "those who became worthy to become such an All-the-rights-possessing brother of the brotherhood Heechtvori who were first called by the name of 'priest'" (27.369).

Quotes from the 1950 text:

So it continued during the whole of one of their years; and only after this did some of them from among the brethren of the former brotherhood Tchaftantouri, and from among the thirty-five said novices, gradually prove worthy to become what are called "All-the-rights-possessing" brethren of this first brotherhood Heechtvori.

According to the statutes drawn up by the Very Saintly Ashiata Shiemash, any brother could become an All-the-rights-possessing brother of the brotherhood Heechtvori, only when in addition to the other also foreseen definite objective attainments, he could bring himself - in the sense of "ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche" - 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, and secondly how it must be manifested in order that a man may respond to the real sense and aim of his existence, and moreover so to convince them that each of these others, in their turn, should acquire in themselves what is called the "Required-intensity-of-ableness," to be able to convince and persuade not less than a hundred others also. (27.369)

This true information began to spread, thanks chiefly to the superlative wise provision of the Very Saintly Ashiata Shiemash which obliged everyone striving to become an All-the-rights-possessing brother of the brotherhood Heechtvori to attain, as I have already told you, in addition to all kinds of definite self-merits, the "ableness" to know how to convince all the three separate spiritualized and associating parts of a further hundred three-brained beings there, concerning the Divine impulse conscience. (27.370)

When the organization of the first brotherhood Heechtvori in the city Djoolfapal had been more or less regulated and was so established that the further work could already be continued independently, by means only of the directions issuing from the Reason then present in the brotherhood, then the Very Saintly Ashiata Shiemash himself selected from among those who had become All-the-rights-possessing brothers of the brotherhood, those who had already sensed the said Divine impulse, consciously by their Reason and unconsciously by the feelings in their subconsciousness, and who had full confidence that by certain self-efforts this Divine being-impulse might become and forever remain an inseparable part of their ordinary consciousness. (27.371)

Location in Book: First appearance: Chapter 27, page 369 (three instances). Also appears on pages 370 and 371, and in Chapter 30, pages 454 and 521, in contexts related to spiritual development and the transmission of sacred knowledge.

Etymology / Notes: The title "All-the-rights-possessing" indicates complete spiritual authority and responsibility within the brotherhood structure. This was not merely an honorary position but required demonstrated mastery of both inner psychological functioning ("ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche") and outer teaching ability (convincing others about objective conscience). The requirement to influence "a hundred other beings" who would each in turn influence "not less than a hundred others also" reveals the exponential multiplication system designed by Ashiata Shiemash for spreading the awakening of conscience throughout humanity. The elevation from this rank to "priest" indicates that All-the-rights-possessing brothers formed the core teaching body of the organization. The term appears later in Chapter 30 in reference to the monk Ignatius, who was described as an "All-the-Rights-Possessing-Brother" of the Truth Seekers brotherhood that became the Benedictines, showing that this designation was used for accomplished members in other spiritual organizations as well.

A designation used by Beelzebub to describe the contemporary type of learned beings who have replaced the genuine learned beings of earlier periods. These "learned beings of 'new formation'" or "scientists of new formation" represent a fundamental degeneration from those who "acquire by their conscious labors and intentional sufferings the ability to contemplate the details of all that exists from the point of view of World-arising and World-existence" to those who "chiefly became learned who 'learned-by-rote' as much as possible about every kind of vacuous information" (24.322-323). The distinguishing characteristic of learned beings of new formation is "pecking to death" - the systematic destruction of genuine discoveries and researchers who threaten their established theories. As demonstrated in the case of Mesmer, when a sincere investigator begins "making his elucidating experiments not as all the learned beings of the Earth of new formation had in general become mechanized to do, he was, according to the custom there, very meticulously 'pecked to death'" (32.561). This pattern has become so entrenched that "this process of the pecking to death... has already passed by its own momentum to the learned beings of the Earth from generation to generation" (32.561).

Quotes from the 1950 text:

But ... thanks to the fact that at this period most of the learned beings there had already become learned beings of "new formation," they sat upon this new revival so firmly that before the poor thing had time to develop, it soon found its way into their common what is called "rubbish heap."

And this happened in the following way:

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. (32.561)

This particularity of the learned beings of the Earth of new formation is called "pecking to death."

As this honest Austro-Hungarian learned being then began making his elucidating experiments not as all the learned beings of the Earth of new formation had in general become mechanized to do, he was, according to the custom there, very meticulously "pecked to death." (32.561)

And this was obtained because when these "learned-beings-of-new-formation" began writing various books about these questions, with every kind of fantastic theory, many ordinary beings there began to read them and became crazy with their fantasies and themselves began trying to evoke this hypnotic state in each other and as a result they brought themselves to the point of becoming my patients. (32.577)

Location in Book: The term appears 32 times throughout the text. First systematic appearance: Chapter 24, pages 322-323, contrasting contemporary with ancient learned beings. Major contexts include Chapter 28 (pages 391, 398-399) discussing Lentrohamsanin's influence, Chapter 32 (pages 561-562, 577) on the persecution of Mesmer and hypnotism, Chapter 34 (page 610) on political power, and Chapter 40 (pages 853-854) on Chai-Yoo and musical instruments.

Etymology / Notes: The term "new formation" contrasts with the genuine learned beings of earlier epochs who achieved their status through being-Partkdolg-duty (conscious labors and intentional sufferings) and developed Objective Reason. The "new formation" represents a fundamental change in how beings become recognized as learned - through memorization, social connections, or mechanical skills rather than genuine understanding. This transformation began around the Tikliamishian civilization and reached its full development by contemporary times. The term encompasses not only individual characteristics but also institutional behaviors like "mutual inflation" and systematic suppression of authentic research. Beelzebub uses various related terms including "learned-beings-of-new-formation," "scientists of new formation," "learned beings of 'new format,'" and "sorry-learned-beings-of-new-formation," all referring to the same degenerated type. The concept serves as a central theme illustrating humanity's fall from genuine knowledge to mere accumulation of information, with devastating consequences for both individual development and collective understanding of cosmic truths.

A type of reasoning process available to three-brained beings that is absent in beings with fewer brain-centers, representing a fundamental capacity that distinguishes humans from animals. As the archangel explains to a terrestrial being: "there is absent from the presence of your donkey the possibility of logical-mentation, and consequently, according to law, he must be what you call 'senseless,' or 'stupid'" (19.195). This capacity is described as a "sacred property" given to three-brained beings with "possibilities of a logical mentation" that should be used "for the purpose for which it was foreordained" rather than being manifested as "cunning" toward other creations (19.195). Logical mentation represents the natural thinking capacity that should enable three-brained beings to participate consciously in cosmic processes and to develop their higher possibilities, distinguishing them from beings who function purely through instinctive or associative processes.

Quote from the 1950 text:

And therefore, according to law, there is absent from the presence of your donkey the possibility of logical-mentation, and consequently, according to law, he must be what you call "senseless," or "stupid."

Although you were created for the purpose of the common-cosmic existence on planets, and although you were created also as "a-field-of-hope" for the future expectations of our common all-gracious creator - that is to say, created with the possibilities of coating in your presence that "Higher-Sacred" for the possible arising of which the whole of our now existing World was just created - and in spite of the said possibilities given to you, that is to say, in spite of your having been created three-brained with possibilities of a logical mentation, yet you do not use this sacred property of yours for the purpose for which it was foreordained, but manifest it as "cunning" towards his other creations, as, for instance, towards your own-donkey. (19.195)

Location in Book: The term appears 16 times throughout the text (12 instances as "logical mentation" and 4 instances as "logical-mentation"). Key appearances include Chapter 19, page 195, where the capacity is explained as a distinguishing feature of three-brained beings.

Etymology / Notes: The term represents the natural reasoning capacity inherent in the three-brained structure, distinguishing beings capable of conscious development from those limited to instinctive or mechanical functions. The hyphenated form "logical-mentation" appears in the same contexts, emphasizing this as a unified capacity rather than separate concepts of "logical" and "mentation." The archangel's explanation reveals that this capacity is both a gift and a responsibility - three-brained beings possess logical mentation not for personal advantage but to serve cosmic purposes and develop their higher possibilities. The tragedy is that most three-brained beings misuse this sacred property for cunning and manipulation rather than employing it for conscious participation in cosmic processes. This capacity is directly linked to the possibility of "coating in your presence that 'Higher-Sacred'" - the development of higher being-bodies - making logical mentation essential to fulfilling humanity's cosmic purpose rather than merely functioning as intelligent animals.

Factors or conditions that operate outside the natural order of cosmic laws, producing abnormal or destructive effects in beings and cosmic processes. The term appears in Beelzebub's account of how the terrestrial initiates Poundolero and Sensimiriniko "arose and was continuously sensed the suspicion, which later became a conviction, that, owing to some obviously nonlawful causes 'something-very-undesirable' for them personally had been acquired and had begun to function in their general organization" (27.367). These causes represent deviations from proper cosmic functioning that create crystallizations or conditions contrary to natural being-development. The concept also appears in broader contexts, such as Beelzebub's observation about "the nonlawful consequences arising from the lack of foresight of some of our Most-High-Most-Most-Sacred-Common-Cosmic-Individuals" that made Earth into a "maleficent planet" where higher being-bodies must "languish" in abnormal forms (37.677).

Quote from the 1950 text:

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 nonlawful 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. (27.367)

Location in Book: Single appearance: Chapter 27, page 367, in the account of the founding of the Tchaftantouri brotherhood by genuine terrestrial initiates.

Etymology / Notes: Unlike "non-law-conformable" which describes processes or results, "nonlawful causes" identifies the source factors that create abnormal conditions. These causes represent violations or disruptions of natural cosmic order that subsequently produce harmful crystallizations in beings' organizations. The term demonstrates how conscious beings can recognize when something has gone wrong in their development through abnormal influences and can work to remedy these conditions through conscious effort. The initiates' recognition of nonlawful causes operating in their beings represents genuine self-knowledge - the ability to distinguish between natural developmental processes and harmful external influences that must be actively removed. This illustrates a fundamental principle in Gurdjieff's teaching about the need to identify and eliminate the results of abnormal conditions while working to establish proper conditions for normal being-development.

Processes, phenomena, or results that occur in violation of or deviation from the fundamental sacred cosmic laws, particularly the sacred Heptaparaparshinokh (Law of Seven) and sacred Triamazikamno (Law of Three). The term appears most prominently in Gornahoor Harharkh's scientific demonstrations, where artificial exclusion of the third part of Okidanokh (Parijrahatnatioose) from the natural reblending process results in "non-law-conformable result" that "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). Non-law-conformable phenomena arise when natural three-fold processes are reduced to two-fold interactions, when cosmic substances are processed outside their proper conditions, or when beings operate in ignorance or violation of cosmic laws.

Quotes 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)

Evidently first of all from any non-law-conformable Djartklom of the Omnipresent-Okidanokh which is in the presence of every planet, its separate parts are localized in the medium of that part of the presence of the planet, that is to say, in that mineral which was at the given moment in the place where the said non-law-conformable Djartklom occurred. (18.171)

Location in Book: First appearance: Chapter 18, page 156-157. Recurring in Chapter 18 (pages 167-171) in the context of Okidanokh phenomena and planetary formations.

Etymology / Notes: The hyphenated form emphasizes this as a unified concept describing systematic deviation from cosmic law rather than mere random disorder. Non-law-conformable results demonstrate what happens when natural processes are artificially constrained or when beings operate without understanding of sacred laws. While such processes can produce dramatic effects (like artificial light), they represent disruption of cosmic harmony and often lead to destructive rather than creative outcomes. The concept is central to understanding how conscious beings can either support or violate cosmic law through their actions, with non-law-conformable operations contributing to cosmic accidents and degeneration rather than the reciprocal maintenance of existence. The term serves as a scientific demonstration of spiritual principles, showing that deviation from sacred laws produces measurable, observable consequences in the physical world.

The measurable energetic power generated by the "striving-to-reblend-into-a-whole" of the separated active parts of Okidanokh, as demonstrated in Gornahoor Harharkh's scientific apparatus. This force represents the quantifiable aspect of the cosmic impulse toward reunification, producing tremendous power that can be precisely measured and controlled. As Gornahoor Harharkh explains: "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" (18.157). The force operates according to the cosmic law "Heteratogetar," which states that "the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock" (18.169), establishing the scientific relationship between the striving force and its observable effects.

Quotes from the 1950 text:

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. (18.157)

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: First appearance: Chapter 18, page 157. Also appears on page 169 in the context of the cosmic law "Heteratogetar" that governs how this force affects being-perception.

Etymology / Notes: The term "force-of-striving" represents the quantifiable, measurable aspect of the cosmic impulse toward unity, distinguishing the energetic power from the inherent tendency itself ("striving-to-reblend"). This force demonstrates that spiritual or cosmic processes operate according to precise scientific laws and can be measured, controlled, and studied objectively. The hyphenated form indicates this as a unified phenomenon - not separate concepts of "force" and "striving" but a single cosmic principle that bridges the material and spiritual domains. The force can generate enormous power (3,040,000 volts in the demonstration) yet can be contained and controlled through proper scientific understanding, illustrating how advanced beings can work consciously with fundamental cosmic energies. The relationship between this force and its manifestations follows strict mathematical formulas, proving that cosmic laws operate with the same precision as physical laws.

The inherent natural force or impulse within the separated active parts of the Omnipresent-Okidanokh to reunite and return to their original unified state. This fundamental cosmic force is demonstrated by Gornahoor Harharkh in his scientific apparatus, where he explains that "in the separate parts of the Omnipresent-Okidanokh, there proceeds what is called the 'striving-to-reblend-into-a-whole'" (18.156). Under normal cosmic conditions, all three active parts - Anodnatious, Cathodnatious, and Parijrahatnatioose - participate in this reblending process according to universal law. However, when one part is artificially excluded, the process becomes "non-law-conformable" and results in phenomena such as artificial light. The force of this striving can be precisely measured, as Gornahoor Harharkh demonstrates: "The 'striving-to-reblend-into-a-whole' of two active parts of the Omnipresent-Okidanokh... has a force, as calculated by objective science, of 3,040,000 what are called 'volts'" (18.157).

Quotes from the 1950 text:

Owing to the pulling of this lever, that process has begun in this vacuum whereby in the separate parts of the Omnipresent-Okidanokh, there proceeds what is called the "striving-to-reblend-into-a-whole."

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 exist 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)

The "striving-to-reblend-into-a-whole" of two active parts of the Omnipresent-Okidanokh, which is proceeding at the present moment there, in this vacuum, has a force, as calculated by objective science, of 3,040,000 what are called "volts" and this force is indicated by the needle of that special appliance there. (18.157)

I have adapted these three independent apparatuses in such a way that there in this absolutely empty space, we can obtain from those secondary containers for the required experiment as much as we wish of every active part of Okidanokh in a pure state, and also we can at will change the force of the "striving-to-reblend-into-a-whole," which is acquired in them and which is proper to them according to the degree of density of the concentration of the mass. (18.167)

Location in Book: First appearance: Chapter 18, page 156-157. Recurring throughout Chapter 18 (pages 167-170) in the context of Gornahoor Harharkh's scientific demonstrations of Okidanokh phenomena and artificial light production.

Etymology / Notes: The term "striving-to-reblend" combines the concept of inherent force or impulse ("striving") with the return to original unity ("reblend"), emphasizing that this is not a mechanical attraction but a fundamental cosmic force seeking restoration of wholeness. The hyphenated form indicates this as a unified cosmic process rather than separate actions. This striving represents one of the fundamental forces underlying all cosmic phenomena, as the separated parts of Okidanokh naturally seek to return to their original unified state. The force can be controlled and measured scientifically, making possible various technological applications, but when artificially constrained or incomplete, it produces "reciprocal-destruction" effects rather than harmonious transformation. This principle demonstrates how cosmic unity manifests as force even when temporarily fragmented, providing the energetic basis for both creative and destructive cosmic processes.

The warfare and organized killing that Beelzebub describes as humanity's "chief particularity," which manifests as periodic, terrifying processes whereby human beings systematically destroy each other's existence. This abnormal manifestation serves a cosmic function that humanity was originally meant to fulfill consciously through "conscious labor and intentional suffering," but since this instinctive need "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, one of which is precisely that periodic terrifying process there of reciprocal destruction" (43.1107). The process is necessary because Earth must constantly produce the sacred substance Askokin to maintain its detached fragments, the Moon and Anulios, which were formed during the collision with comet Kondoor. As Beelzebub explains: "I observed them particularly attentively at those periods when there proceeded among them their chief particularity, namely, their processes of 'reciprocal destruction'" (31.525).

Quotes from the 1950 text:

And I observed so attentively at these periods because I wished to make unquestionably clear to myself the causes of the periodic manifestations of such an exceptionally terrible need of their strange psyche - strange to the point of the phenomenal.

When I happened to be a little freer I would at times follow for almost a whole Martian day or night every kind of their manifestations during these processes.

Well, thanks to these special observations of mine, both from the planet Mars and during my former personal sojourns there among them, I had a more or less definite understanding concerning all the ways and means used by them for a more effective destruction of each other's existence. (31.525)

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, one of which is precisely that periodic terrifying process there of reciprocal destruction. (43.1107)

If, indeed, with all their Being they were aware of the whole objective terror of these processes and desired sincerely jointly to eradicate this evil from the surface of their planet, then they would willy-nilly penetrate into the essence of this question and would understand that such an inherency which had become fixed in their psyche during hundreds of centuries can never be decrystallized in the course of a few decades. (43.1071)

Location in Book: First appearance: Chapter 31, page 525. Recurring throughout the text as a central theme, particularly in Chapters 27 (page 387), 28 (page 401), 30 (page 517), 38 (page 717-718), and extensively in Chapter 43 (pages 1071, 1104, 1107).

Etymology / Notes: The term "reciprocal destruction" emphasizes the mutual, back-and-forth nature of warfare, distinguishing it from one-sided violence. Gurdjieff presents this as humanity's unconscious fulfillment of a cosmic necessity that should properly be accomplished through conscious work. The Kurdish philosopher Atarnakh theorized that such processes serve the "law of reciprocal maintenance," requiring specific quantities of death to produce vibrations of definite power for cosmic purposes. However, Atarnakh failed to understand that the required vibrations have significance "not quantitatively, but only qualitatively" (43.1104), meaning conscious deaths through spiritual work would be far more effective than mass unconscious deaths through warfare. The concept demonstrates how humanity's failure to fulfill higher cosmic duties results in their unconscious fulfillment through suffering and tragedy.

The visual perception faculty proper to three-brained beings, capable of perceiving cosmic concentrations and phenomena at distances appropriate to their level of development. Being-sight functions through specialized organs that can be enhanced through scientific instruments or conscious perfecting. Beelzebub's Teskooano enabled him to perceive remote cosmic concentrations with magnification of "7,000,285 times," and through this instrument he could "relatively easily see and observe the processes of the existence occurring on the surfaces of those parts of the other planets of that solar system which in accordance with what is called the 'common-cosmic Harmonious-Movement' could be perceived by being-sight at the given moment" (18.151). The term also refers to the capacity for inner visualization, as when Beelzebub describes how "there was revived before my 'being-sight' pictures of certain localities" (33.586) during his recollection of past events.

Quotes from the 1950 text:

...and, most important of all, it was by means of this Teskooano that I myself thereafter could, even while staying at home on the planet Mars, relatively easily see and observe the processes of the existence occurring on the surfaces of those parts of the other planets of that solar system which in accordance with what is called the 'common-cosmic Harmonious-Movement' could be perceived by being-sight at the given moment. (18.151)

...so that thereby the perception of the reality of the said objects might be actualized by their imperfect organs of being-sight in a vacuum containing none of these factors or those results of various cosmic concentrations which have received such vibrations, from the actualization of which alone the functioning of any being-organ whatsoever is possible. (18.161)

But now, as I was speaking of this contemporary Egypt and there was revived before my 'being-sight' pictures of certain localities of that part of the terra firma surface of the planet which had once pleased me, the faint impressions I had previously of this said event there, became gradually coated in me into a definite awareness and to be clearly recollected in me. (33.586)

Location in Book: First appearance: Chapter 18, page 151. Recurs on page 161 of the same chapter, and appears again in Chapter 33, page 586.

Etymology / Notes: The compound term "being-sight" distinguishes this perceptual capacity from ordinary mechanical vision by emphasizing its connection to the total presence and essence of three-brained beings. The term encompasses both external perception of cosmic phenomena and internal visualization of memories and experiences. The context reveals that being-sight can be enhanced through scientific instruments (like the Teskooano) and can function even in conditions where normal physical organs would be inadequate. The reference to "imperfect organs of being-sight" (18.161) suggests that this faculty exists in varying degrees of development, corresponding to the being's level of perfection. In its highest application, being-sight enables perception according to cosmic laws and harmonious movement rather than mere mechanical reception of light impressions.

The specific factor within three-brained beings that engenders the sacred being-impulse of Objective-Conscience, which serves as the fundamental basis for the psyche of all three-brained beings throughout the Universe. According to Ashiata Shiemash's observations recorded in "The Terror-of-the-Situation," while the factors for Faith, Hope and Love have become degenerated in Earth beings, "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). However, due to abnormal conditions of being-existence, this being-factor has become embedded in the subconsciousness where it takes no part in ordinary waking consciousness.

Quote from the 1950 text:

Well, then, it was just then that I indubitably understood with all the separate ruminating parts representing the whole of my "I," that if the functioning of that being-factor still surviving in their common-presences were to participate in the general functioning of that consciousness of theirs in which they pass their daily, as they here say, "waking-existence," only then would it still be possible to save the contemporary three-brained beings here from the consequences of the properties of that organ which was intentionally implanted into their first ancestors. (26.360)

Location in Book: Single appearance: Chapter 26, page 360, within Ashiata Shiemash's deliberations titled "The Terror-of-the-Situation."

Etymology / Notes: The compound term "being-factor" emphasizes that this is not merely a psychological or mental element, but a fundamental constituent of a being's total presence that directly relates to their cosmic significance as a three-brained entity. The term specifically refers to the factor for engendering Objective-Conscience, which arises from "the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator" (27.372). Ashiata Shiemash's entire mission was founded on the realization that this being-factor still survived in Earth beings and could potentially be transferred from subconsciousness into ordinary waking consciousness, thereby providing salvation from the inherited consequences of the organ Kundabuffer. The survival of this being-factor represents humanity's remaining connection to universal cosmic principles and the possibility of genuine spiritual development despite the abnormal conditions that characterize terrestrial existence.

The faculty of perception and inner sensing proper to three-brained beings, which should normally enable them to have conscious awareness of cosmic phenomena and their own inner states. Being-sensations are actualized by specific factors that crystallize within the localizations of three-brained beings and serve as the foundation for genuine perception of both external cosmic processes and internal being-impulses. In normal three-brained beings throughout the Universe, being-sensations provide direct awareness of cosmic phenomena "such as it is proper to all three-centered beings of the whole of our Universe to have" (16.133). However, in contemporary Earth beings, these sensations have become severely degenerated due to abnormal conditions of existence.

The degeneration occurs when "the degenerated factors in their localizations, which factors actualize their being-sensations" become corrupted through the crystallized consequences of the organ Kundabuffer (26.357). This corruption makes beings susceptible to false convictions and illusions, as distorted being-sensations prevent them from distinguishing genuine reality from fiction. Contemporary Earth beings have "gradually begun to disappear and at the present time are quite absent in them, any normal being-sensations whatever concerning any cosmic phenomenon" (16.133), leaving them without proper awareness of either cosmic processes or their own genuine inner states.

Quotes from the 1950 text:

From the influence of such actions upon their degenerated Reason and on the degenerated factors in their localizations, which factors actualize their being-sensations, not only is there crystallized a false conviction concerning the mentioned fictions, but thereafter in all sincerity and faith, they will even vehemently prove to those around them, that it is just so and can in no way be otherwise. (26.357)

In any case, my dear boy, when you learn more about these favorites of yours, not only, I repeat, will you clearly see how pitiably small the duration of the existence of these unfortunates has gradually become in comparison with that normal duration of existence which has already long ago been established as a law for every kind of three-centered beings of the whole of our Universe, but you will also understand that in these unfortunates for the same reasons, there has gradually begun to disappear and at the present time are quite absent in them, any normal being-sensations whatever concerning any cosmic phenomenon.

Although the beings of that ill-fated planet arose, according to conventionally objective time-reckoning, many decades ago, not only have they not as yet any being-sensation of cosmic phenomena such as it is proper to all three-centered beings of the whole of our Universe to have, but there is not in the Reason of these unfortunates even an approximate representation of the genuine causes of these phenomena. (16.133)

And sheep and goats can breathe without the said parts of their common presence for a very long time because, in the main functions of the taking in of cosmic substances for the possibility of existing, these parts do not participate, though they do participate in the functions which actualize those impulses giving self-sensations. (29.436)

Location in Book: First appearance: Chapter 16, page 133, in Beelzebub's discussion of how Earth beings lack normal cosmic sensation. Major appearance: Chapter 26, page 357, within Ashiata Shiemash's analysis of the "Terror-of-the-Situation." Also appears in Chapter 29, page 436, regarding self-sensations in organic functions.

Etymology / Notes: The term emphasizes that these are not ordinary physical sensations but the cosmic faculty of perception proper to three-brained beings as conscious participants in universal processes. Being-sensations represent the bridge between inner experience and cosmic reality, enabling beings to participate consciously in the transformation of cosmic substances and to maintain awareness of their role in the universal economy. The loss of normal being-sensations in Earth beings represents one of the fundamental catastrophes that has befallen humanity, leaving them isolated from cosmic processes and unable to fulfill their proper function as three-brained beings. The restoration of genuine being-sensations would require the elimination of the crystallized consequences of the organ Kundabuffer and the development of authentic being-consciousness capable of perceiving reality objectively rather than through the distorting lens of subjectivity.

The various components and levels of organization within three-brained beings that constitute their total presence, ranging from the planetary body to the highest spiritual formations. Every three-brained being possesses "three separate independent spiritualized parts, each of which has, as a central place for the concentration of all its functioning, a localization of its own which they themselves call a 'brain'" (30.480). The being-parts can be categorized as lower being-parts (primarily the planetary body) and higher being-parts (the Kesdjan and Soul bodies), which exist in a state of constant struggle during being-existence. The ultimate cosmic purpose is achieved "when these completedly perfected higher being-parts were divided from the lower being-parts, then they were deemed worthy to be immediately united with the Most Most Holy Prime-Source and began to fulfill their Divine foreordained purpose" (39.796). The development and perfection of higher being-parts requires conscious effort through being-Partkdolg-duty and the transformation of higher cosmic substances.

Quotes from the 1950 text:

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 'Aiëirittoorassnian-contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts. (32.569)

And so ... from the very beginning, when these higher being-parts arose in this way and were perfected in beings to the required sacred gradation of Objective Reason, that is to say, when in accordance with the lower Mdnel-In of the Sacred Heptaparaparshinokh, the body-Kesdjan was, thanks to the second being-food formed in beings, and in accordance with the higher Mdnel-In of the same sacred law, the third highest being-body was, thanks to the third being-food, coated and perfected; and when these completedly perfected higher being-parts were divided from the lower being-parts, then they were deemed worthy to be immediately united with the Most Most Holy Prime-Source and began to fulfill their Divine foreordained purpose. (39.796)

Owing to the fact that they, like every other three-brained being of the whole of our Great Universe, have three separate independent spiritualized parts, each of which has, as a central place for the concentration of all its functioning, a localization of its own which they themselves call a 'brain,' all the impressions in their common presences whether coming from without or arising from within are also perceived independently by each of these 'brains' of theirs, in accordance with the nature of these impressions. (30.480)

Location in Book: First appearance as "spiritualized being-parts": Chapter 30, page 480. "Higher being-parts": Chapter 32, page 569; Chapter 39, page 796. "Lower being-parts": Chapter 39, page 796. The concept appears throughout discussions of being-body formation, Rascooarno processes, and conscious development in Chapters 28-29, 32, 34, 38-39, and 42-43.

Etymology / Notes: The compound term emphasizes the modular, hierarchical organization of three-brained beings rather than viewing them as unified wholes. "Spiritualized being-parts" refers to the three centers (thinking, feeling, moving) that serve as independent localizations with their own brain-centers. "Higher being-parts" refers to the Kesdjan and Soul bodies that can be developed through conscious effort and survive physical death. "Lower being-parts" primarily refers to the planetary body and its functions, though this can also include undeveloped aspects of the centers. The cosmic drama involves the gradual perfection and eventual separation of higher being-parts from lower ones, enabling reunion with divine sources. The term reflects Gurdjieff's systematic approach to human development, showing how authentic spiritual work involves the conscious coordination of multiple independent parts rather than mechanical or emotional unity. Contemporary beings often experience conflict between different being-parts due to the cessation of being-Partkdolg-duty, leading to fragmented personalities with "nothing in common with each other."

The outward expression and external behavior of three-brained beings that reflects their inner state, psychic properties, and level of development. Being-manifestations range from authentic expressions arising from genuine being-impulses to artificial displays designed to create impressions or conceal reality. Egoism and related crystallized properties create "an outer manifestation unbecoming to three-brained beings" (27.383), while in contemporary beings these manifestations often become divided into contradictory aspects - "outer, visible and for show, sensed by everyone around them, and the inner and hidden" (39.810). The quality of being-manifestation depends on whether it flows from objective conscience and genuine being-data or from the mechanical functioning of corrupted properties inherited from the organ Kundabuffer.

Quotes from the 1950 text:

It is just this exclusive regard for their own personal welfare that has gradually crystallized in them the already quite particularly unprecedented and peculiar properties of their psyche which I cited, as for instance 'cunning,' 'contempt,' 'hate,' 'servility,' 'lying,' 'flattery,' and so on, which in their turn, on the one hand are factors for an outer manifestation unbecoming to three-brained beings, and on the other hand are the cause of the gradual destruction of all those inner possibilities of theirs, placed in them by Great Nature, of becoming particles of the whole of the 'Reasonable Whole.' (27.383)

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.' And when they are in such a state, they become quite 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)

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. (39.809-810)

Location in Book: First appearance: Chapter 27, page 383, in the context of egoistic properties creating unbecoming manifestations. Major appearances include Chapter 39, pages 809-810 (dual manifestations in monks), Chapter 43, page 1077 (uncontrolled manifestations during nervous states), and Chapter 31, page 538 (manifestations flowing from different spiritual localizations).

Etymology / Notes: The compound term emphasizes outward expressions that arise from a being's inner state rather than mechanical or imitative behavior. Being-manifestations serve as direct indicators of a being's level of development and the quality of their inner crystallizations. The text repeatedly contrasts authentic manifestations that flow from genuine being-impulses with artificial or corrupted manifestations arising from egoistic properties or the consequences of the organ Kundabuffer. In abnormal conditions, beings often develop dual manifestations where their outer behavior contradicts their inner state, creating what appears authentic but conceals cynicism, hatred, or other destructive properties. The restoration of unified, authentic being-manifestation requires the transfer of objective conscience from subconsciousness into waking consciousness, eliminating the split between inner reality and outer expression. Contemporary conditions often force beings to become "uncontrolled" in their manifestations during stress, revealing the mechanical nature of their ordinary social masks.

The active processes and operations that three-brained beings perform or should perform as part of their cosmic role, ranging from fundamental transformatory functions necessary for cosmic substance processing to sacred functions like Faith, Love, and Hope. Ashiata Shiemash's investigations revealed that "all the genuine functions proper to man-being as they are, proper to all the three-centered beings of our Great Universe, had already degenerated in their remote ancestors into other functions, namely, into functions included among the properties of the organ Kundabuffer" (26.355). These functions can be either authentic cosmic operations serving universal purposes or degenerated imitations that serve only egoistic aims. Contemporary beings often seek to perform even "indispensable being-functions" with "the greatest possible sensation of self-satisfaction for themselves" (42.957), corrupting their proper cosmic purpose.

Quotes from the 1950 text:

These meditations of mine made it categorically clear to me, that all the genuine functions proper to man-being as they are, proper to all the three-centered beings of our Great Universe, had already degenerated in their remote ancestors into other functions, namely, into functions included among the properties of the organ Kundabuffer which were very similar to the genuine sacred being-functions of Faith, Love, and Hope. (26.355)

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)

When I began to explain to you, my boy, the causes of the disharmony in the presences of these American beings of the functions of the transformation of the first being-food and when I mentioned the 'comfortable seats' invented by them, I said among other things, that these strange three-brained beings who have taken your fancy and who breed on the planet Earth, were 'again' striving to perform even this indispensable being-function of theirs with the greatest possible sensation of self-satisfaction for themselves. (42.957)

Location in Book: First appearance: Chapter 26, page 355, in Ashiata Shiemash's deliberations about degenerated functions. Major contexts include Chapter 38, page 711 (Martaadamlik and Nammuslik as authentic being-functions), and Chapter 42, pages 955-958 (transformatory functions and their corruption through seeking comfort and self-satisfaction).

Etymology / Notes: The compound term emphasizes active processes inherent in being-existence rather than static structures or properties. Being-functions represent the dynamic aspect of three-brained beings' cosmic role - what they actually do rather than what they have. The text distinguishes between genuine being-functions that serve universal purposes and degenerated functions that serve only personal satisfaction or egoistic aims. Sacred being-functions like Faith, Love, and Hope should operate independently and objectively, as they do throughout the universe, but have become dependent on subjective factors due to Kundabuffer consequences. The restoration of authentic being-function requires conscious effort to distinguish genuine cosmic processes from their corrupted imitations, whether in spiritual practices, biological processes, or social customs. Contemporary beings' tendency to seek comfort and self-satisfaction in performing even basic functions represents a fundamental corruption of their cosmic purpose as transformers of substances for universal maintenance.

The three independent localizations or centers within three-brained beings through which the holy forces of the sacred Triamazikamno are deposited and actualized, enabling both the transformation of cosmic substances for the Most Great Trogoautoegocrat and the possibility of conscious self-perfecting. "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, when the process of Djartklom proceeds in the Omnipresent-Okidanokh, the three holy forces of the sacred Triamazikamno are deposited and acquire the possibility for their further, this time, independent actualizations" (17.145). The three being-brains correspond to specific locations and cosmic functions: the first brain (Holy-Affirming) is located in the head, the second brain (Holy-Denying) extends along the spinal column, and the third brain (Holy-Reconciling) was originally concentrated in the breast but became dispersed in contemporary Earth beings as separate nerve nodes, particularly in the solar plexus.

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, when the process of Djartklom proceeds in the Omnipresent-Okidanokh, the three holy forces of the sacred Triamazikamno are deposited and acquire the possibility for their further, this time, independent actualizations. (17.145)

It is necessary to notice further that these localizations or brains in beings serve not only as apparatuses for the transformation of corresponding cosmic substances for the purposes of the Most Great common-cosmic Trogoautoegocrat, but also as the means for beings whereby their conscious self-perfecting is possible.

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)

Owing to the fact that they, like every other three-brained being of the whole of our Great Universe, have three separate independent spiritualized parts, each of which has, as a central place for the concentration of all its functioning, a localization of its own which they themselves call a 'brain,' all the impressions in their common presences whether coming from without or arising from within are also perceived independently by each of these 'brains' of theirs, in accordance with the nature of these impressions... (30.480)

Location in Book: First systematically explained in Chapter 17, pages 143-148. Extensively discussed throughout the text, particularly in Chapters 29-30 regarding Bobbin-kandelnosts and the degeneration of proper brain functioning, and in Chapter 39 regarding being-food transformation.

Etymology / Notes: The compound term "being-brains" distinguishes these sacred centers from merely physical neural tissue by emphasizing their cosmic function in processing the holy forces of Triamazikamno. According to a direct commandment from our all-embracing endlessness: "Always guard against such perceptions as may soil the purity of your brains" (17.144), indicating their sacred nature. In contemporary Earth beings, the malfunction of these centers results from the cessation of being-Partkdolg-duty, causing the three brains to associate independently and generate conflicting being-impulses, leading to the development of "three personalities, having nothing in common with each other" (30.480). The proper functioning of all three being-brains in harmonious unity is essential for the achievement of objective Reason and conscious evolution. Each brain contains Bobbin-kandelnosts with finite associative possibilities, and their premature exhaustion through abnormal existence leads to the phenomenon of "dying-by-thirds" specific to Earth beings (29.441).

A Divine being-impulse that serves as the fundamental basis of three-brained beings' psyche throughout the Universe, arising from "the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffer­ing-endless-creator" (27.372). This sacred impulse is often referred to as "the representative of the creator" because of its Divine origin. Unlike the degenerated impulses of Faith, Hope, and Love found on Earth, Objective-Conscience "is not yet atrophied in them, but remains in their presences almost in its primordial state" (26.359), though abnormal conditions of existence have caused it to become embedded in the subconsciousness rather than participating in ordinary waking consciousness. The manifestation of conscience proceeds through the constant inner struggle between desires and non-desires, where "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" (27.373).

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.

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

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. (27.372-373)

Meanwhile transubstantiate in yourself the following: when the mentioned particular psychic property of 'egoism' had been completely formed in the common presences of these favorites of yours... and furthermore, in consequence of the total absence of the participation of the impulse of sacred conscience in their waking-consciousness - then these three-brained beings... have always striven and still continue to strive to arrange their welfare during the process of their ordinary existence, exclusively for them themselves. (27.383)

Location in Book: First appearance: Chapter 1, page 5, in the phrase "remorse of conscience." Major development throughout Chapters 26-27 during Ashiata Shiemash's mission and teachings about objective conscience (pp. 359, 368-386). Recurs in discussions of genuine reason, being-existence, and the formation of castes.

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, which focused on transferring this Divine impulse from subconsciousness into ordinary waking consciousness. When conscience functions properly in waking consciousness, it eliminates artificial divisions such as castes and classes, as these arise only from the egoistic properties that dominate when conscience remains buried in the subconsciousness.

Earth's contemporary political and social authorities who hold positions of influence and control over the masses, representing one of Gurdjieff's primary targets for criticism regarding the perpetuation of war and social dysfunction. These beings are characterized by their absorption in trivial personal concerns while holding responsibility for matters affecting millions of lives. Beelzebub describes how "when these power-possessing beings of your planet are seated on their soft divans," they think about petty matters such as "how to get his revenge on that acquaintance of his, John Smith, who a few days before looked at a woman he 'liked,' not with his right eye but with his left," or wonder "Why did not my horse come in first yesterday at the races as I expected" (43.1060-1061).

The most devastating critique of power-possessing beings concerns their role in the cyclical formation and corruption of peace societies. These beings occasionally experience moments of genuine conscience, particularly "when someone very near to them has had his existence violently terminated during the last such process of theirs," leading them to form societies aimed at abolishing war (43.1067). However, these sincere efforts are invariably corrupted when "other of these terrestrial important and power-possessing beings very soon enter such societies and begin to take part in them" not from conscience, "but only because, according to all those same abnormally established conditions of ordinary being-existence, they, being important and power-possessing, must as a matter of course be members of and participate in every 'important' society" (43.1068).

This pattern of corruption explains why organizations like "The League of Nations" and "The-Earth-Is-Equally-Free-for-All" ultimately fail in their missions. Power-possessing beings enter with "their personal egoistic and vainglorious aims" and "very soon send all the tasks of the society and everything that has been done by the beings with 'resurrected consciences' as is said 'flying up the chimney'" (43.1068). Beelzebub notes that during his "long centuries of attentive observations," he never once noticed that any society formed for "the happy existence of the great masses" included "beings ever participate who had more or less objective Reason" (43.1069).

The concept stands in stark contrast to the leadership model during Ashiata Shiemash's period, when "there continued to be all kinds of chiefs, directors and 'adviser-specialists,' who became such chiefly from difference of age and from what is called 'essence-power'" rather than "by hereditary right or by election" as became the case after this "blissful Ashiatian epoch" (27.385). The degeneration from essence-based leadership to power-possessing beings represents one of the fundamental causes of contemporary Earth's social and political dysfunction.

Quotes from the 1950 text:

These latter enter and take part in the tasks of such societies not because their conscience also begins to speak - far from it. They join only because, according to all those same abnormally established conditions of ordinary being-existence, they, being important and power-possessing, must as a matter of course be members of and participate in every 'important' society.

When these other terrestrial important and power-possessing beings enter such societies and also begin to participate in their affairs, then they, with their personal egoistic and vainglorious aims, as a rule not only very soon send all the tasks of the society and everything that has been done by the beings with 'resurrected consciences' as is said 'flying up the chimney,' but as a rule, they also very soon, as it is also said there, 'put genuine spokes into the wheels of the first founders of these societies.' (43.1068)

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. (43.1069)

Of course, at that period also, there continued to be all kinds of chiefs, directors and 'adviser-specialists,' who became such chiefly from difference of age and from what is called 'essence-power,' just as there are everywhere on all planets of the Universe on which there breed three-brained beings of varying degrees of self-perfecting, and they then became such, neither by hereditary right nor by election, as was the case before this blissful Ashiatian epoch and as again afterwards became and even till now continues to be the case. (27.385)

Location in Book: Major exposition in Chapter 43, "Beelzebub's opinion of war," pages 1060-1069, analyzing their psychology and role in perpetuating conflict. Historical contrast provided in Chapter 27, "Organization by Ashiata," pages 384-385, describing essence-based leadership. Additional references in Chapter 34, "Russia," pages 609-610, discussing learned physicians among power-possessing beings and their role in social institutions.

Etymology / Notes: The term "power-possessing beings" represents Gurdjieff's specific designation for those who hold political, social, or economic authority over others, distinguished from beings who achieve leadership through genuine merit or essence-development. The concept embodies his critique of how contemporary civilization has replaced natural hierarchy based on wisdom and development with artificial systems based on heredity, election, and personal ambition. Power-possessing beings exemplify the mechanical nature of contemporary society, where those responsible for the welfare of millions remain absorbed in personal trivialities while lacking the objective Reason necessary for genuine leadership. Their cyclical pattern of forming peace societies only to corrupt them with egoistic aims demonstrates how good intentions without inner development inevitably lead to the perpetuation of the very problems they sought to solve. The contrast with Ashiata Shiemash's era reveals that authentic social organization requires leaders chosen for their essence-power rather than external qualifications, suggesting that lasting social improvement depends on the inner development of those in positions of authority.

A profound form of relationship between three-brained beings that transcends ordinary friendship and involves mutual development at the level of essence rather than personality. The term appears exclusively in reference to Beelzebub's relationship with Gornahoor Harharkh, the distinguished scientist of Saturn who "was considered one of the foremost scientists among the ordinary three-brained beings of the whole Universe" (18.151). This essence-friendship manifested through shared cosmic interests, collaborative scientific work, and mutual trust extending across multiple planetary visits and cosmic endeavors spanning decades of objective time.

The relationship began when Beelzebub met Harharkh on Saturn and witnessed his revolutionary experiments with the Omnipresent substance Okidanokh using the apparatus called Rhaharahr. Their bond deepened through regular "subjective exchange of opinions" where Beelzebub "shared my impressions with him about the strange psyche of the three-centered beings of that planet of yours [Earth]" (23.269). This mutual interest led Harharkh to request copies of all Beelzebub's observation notes about Earth beings, demonstrating the collaborative nature of their cosmic research. The practical fruits of their essence-friendship included Harharkh's creation of the advanced Teskooano telescope that made Beelzebub's Mars observatory "one of the best constructions of its kind in the whole Universe" (18.151).

The depth of their essence-friendship is further demonstrated by the godfather relationship Beelzebub established with Harharkh's son through "Alnatoorornian-being-duty," creating bonds that extended beyond the two individuals to encompass family responsibilities across planetary distances. Their relationship also involved the profound spiritual transformation that occurred when Harharkh's heir Rakhoorkh helped his father realize that his life's work on Okidanokh was "the greatest misfortune" and an "unredeemable sin" in the objective sense (45.1153), leading Harharkh to destroy all his scientific inventions and achieve a deeper understanding of genuine being-development.

Quotes from the 1950 text:

I descended for the fourth time to that planet Earth owing to the request of my essence-friend Gornahoor Harharkh.

I must first of all tell you that after I had met this Gornahoor Harharkh and had become friendly with him, I always, during our 'subjective exchange of opinions,' whenever we again met, shared my impressions with him about the strange psyche of the three-centered beings of that planet of yours. (23.269)

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)

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.

Strictly speaking, it was owing to just this Teskooano that my observatory was afterwards considered one of the best constructions of its kind in the whole Universe. (18.151)

Location in Book: First appearance: Chapter 18, page 151, when Beelzebub describes meeting Gornahoor Harharkh. Major references appear throughout the text: Chapter 23, page 269 (fourth descent to Earth at Harharkh's request), Chapter 40, page 833 (collaborative study of the Alla-attapan apparatus), Chapter 45, pages 1152-1153 (Harharkh's spiritual transformation and destruction of his inventions). The term appears 17 times throughout the text, exclusively referring to the Beelzebub-Harharkh relationship.

Etymology / Notes: The term "essence-friend" represents one of the highest forms of relationship between three-brained beings, distinguished from ordinary friendship by its foundation in essence rather than personality-based attractions or temporary common interests. Unlike ordinary friendships that may be based on social convenience, shared circumstances, or personality compatibility, essence-friendship involves beings who recognize and support each other's fundamental nature and cosmic development. The relationship between Beelzebub and Harharkh demonstrates key characteristics of essence-friendship: mutual scientific collaboration in service of cosmic understanding, shared interest in the development of three-brained beings throughout the universe, practical support that enhances each being's cosmic work, family-level trust and responsibility (godfather duties), and spiritual guidance that leads to higher understanding even when it requires abandoning life's work. The concept suggests that genuine friendship at the essence level creates bonds that serve both individual development and universal purposes, making such relationships rare and precious in the cosmic scale.

A fundamental cosmic law that works in conjunction with the Law of Falling to establish stable orbital mechanics throughout the universe. This law prevents objects from completing their gravitational fall toward stability points by capturing them into elliptical orbits around their target bodies. The law was crucial in stabilizing Earth's cosmic situation after the collision with comet Kondoor, when the broken fragments of Earth initially began falling back toward their fundamental piece according to the Law of Falling, but "could no longer fall upon their fundamental piece, because in the meantime they had come under the cosmic law called 'Law-of-Catching-up' and were entirely subject to its influence, and they would therefore now make regular elliptic orbits around their fundamental piece, just as the fundamental piece, namely, the planet Earth made and makes its orbit around its sun 'Ors'" (9.83).

The Law-of-Catching-up governs not only cosmic catastrophe recovery but also the normal orbital mechanics that define planetary time-keeping systems throughout the universe. Earth beings use their planet's movement through the processes of "Falling and Catching-up" to calculate their year - "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). Similarly, they define their month based on the Moon's full revolution through the same cosmic processes in relation to Earth (16.122).

The law also explains ongoing cosmic phenomena such as atmospheric disturbances. When the Moon's atmosphere was finally formed but had "not yet acquired its own harmony within the common-system-harmony-of-movement," the Moon's continued movement according to the Law-of-Catching-up created "Osmooalnian-friction" that caused accelerated atmospheric displacements and great winds on Earth (24.316). This demonstrates how the law operates during transitional periods when newly formed cosmic bodies achieve stable orbits while still creating temporary disharmonious effects until complete integration is achieved.

Quotes from the 1950 text:

The broken off fragments of the planet Earth had lost the momentum they received from the shock before they had reached the limit of that part of space which is the sphere of this planet, and hence, according to the "Law of Falling" these fragments had begun to fall back towards their fundamental piece.

But they could no longer fall upon their fundamental piece, because in the meantime they had come under the cosmic law called "Law-of-Catching-up" and were entirely subject to its influence, and they would therefore now make regular elliptic orbits around their fundamental piece, just as the fundamental piece, namely, the planet Earth made and makes its orbit around its sun "Ors." (9.83)

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)

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: First appearance: Chapter 9, page 83, in Arch-Engineer Algamatant's explanation of the Moon's orbital stabilization after Earth's collision with comet Kondoor. Additional significant references: Chapter 16, pages 121-122, explaining how Earth beings calculate time based on planetary movements through Falling and Catching-up processes. Chapter 24, page 316, describing the Moon's continued orbital movement and its atmospheric effects on Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages describing the cosmic mechanism that prevents gravitational collapse by establishing orbital relationships. The law demonstrates how cosmic accidents can be stabilized through natural cosmic processes, ensuring that potentially catastrophic situations become part of the harmonious general-system movement. The interplay between the Law of Falling (gravitational attraction toward stability points) and the Law-of-Catching-up (orbital capture preventing collision) creates the stable celestial mechanics that enable predictable planetary movements and time-keeping throughout the universe. This cosmic principle operates at multiple scales, from the recovery of planetary fragments to the ongoing orbital relationships that define temporal measurement systems used by three-brained beings across the cosmos.

A fundamental cosmic law discovered by Saint Venoma on the holy planet Purgatory in the year 185 by objective time-calculation. Saint Venoma formulated his law as: "Everything existing in the World falls to the bottom. And the bottom for any part of the Universe is its nearest 'stability,' and this said 'stability' is the place or the point upon which all the lines of force arriving from all directions converge" (4.66). The centers of all suns and planets serve as these stability points - "the lowest points of those regions of space upon which forces from all directions of the given part of the Universe definitely tend and where they are concentrated." In these points is also concentrated the equilibrium that enables suns and planets to maintain their position in space.

Saint Venoma's discovery revolutionized intersystem transportation when he applied this cosmic law practically by developing ships that utilized controlled falling toward stability points for propulsion. His ships employed the cosmic substance Elekilpomagtistzen passed through special glass walls to destroy all atmospheric resistance - air, gas, fog - creating absolutely empty space where "if even an infant-being pushed this enormous structure, it would move forward as easily as a feather" (4.68). These ships moved "almost with the speed of the rays Etzikolnianakhnian issuing from planets" in atmosphereless spaces, serving exclusively on all lines of intersystem communication for over two decades.

However, the Law of Falling also created significant operational challenges. When approaching any sun or planet, the ships immediately began falling toward that cosmic body, requiring "real torture for the beings directing them, as a great deal of complicated maneuvering was necessary" and forcing speed reductions "hundreds of times below their usual rate" (4.68-69). Navigation became particularly difficult in regions with great aggregations of comets. Despite these limitations, Saint Venoma's system remained in use until replaced by the more versatile invention of the Archangel Hariton, which incorporated the Law of Falling alongside other cosmic principles for improved maneuverability.

Quotes from the 1950 text:

This cosmic law which he then discovered, St. Venoma himself formulated thus:

"Everything existing in the World falls to the bottom. And the bottom for any part of the Universe is its nearest 'stability,' and this said 'stability' is the place or the point upon which all the lines of force arriving from all directions converge.

The centers of all the suns and of all the planets of our Universe are just such points of 'stability.' They are the lowest points of those regions of space upon which forces from all directions of the given part of the Universe definitely tend and where they are concentrated. In these points there is also concentrated the equilibrium which enables suns and planets to maintain their position." (4.66)

The whole secret lay in this, that when the rays of "Elekilpomagtistzen" were made to pass through this special glass, then in all the space they reached, everything usually composing the atmosphere itself of planets, such as "air," every kind of "gas," "fog," and so on, was destroyed. This part of space became indeed absolutely empty and had neither resistance nor pressure, so that, if even an infant-being pushed this enormous structure, it would move forward as easily as a feather. (4.68)

It cannot be gainsaid that although the ships constructed on this system were ideal in atmosphereless spaces, and moved there almost with the speed of the rays "Etzikolnianakhnian" issuing from planets, yet when nearing some sun or planet it became real torture for the beings directing them, as a great deal of complicated maneuvering was necessary. (4.68)

Location in Book: First appearance and main exposition: Chapter 4, "The Law of Falling," pages 66-72. Additional references appear in Chapter 3, page 65 (ship system evolution), Chapter 5, page 72 (contemporary ships still use the law in atmosphereless spaces), Chapter 9, page 83 (application to Moon fragments falling back toward Earth), and Chapter 5, page 72 (continued relevance in modern cosmic navigation).

Etymology / Notes: The Law of Falling represents one of the most practical cosmic laws in Gurdjieff's system, demonstrating how fundamental cosmic principles can be discovered, understood, and applied technologically. Saint Venoma's elevation from the planet Soort to Purgatory for his merits, followed by his revolutionary discovery, illustrates the cosmic principle that beings who achieve understanding of universal laws earn increasingly exalted positions. The law itself explains the gravitational organization of the universe - how cosmic bodies maintain their positions through the convergence of forces at stability points. The practical application in ship construction shows that even advanced cosmic technology must work within cosmic law rather than against it, and that understanding fundamental principles enables both remarkable achievements and reveals inherent limitations. The eventual replacement of Saint Venoma's system by Archangel Hariton's more versatile design demonstrates the ongoing evolution of cosmic technology as deeper understanding of multiple cosmic laws enables more sophisticated applications.

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. (28.407)

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).

Three-brained beings "who are thought worthy to be and who are called initiates" (25.349), serving as the fundamental transmission mechanism for preserving genuine knowledge across generations through Legominism and other sacred systems. Historically, the term has been used in two distinct senses: genuine initiates who acquire objective merits through personal conscious labors and intentional sufferings, and false initiates belonging to criminal gangs who steal "essence-values" under the pretense of supernatural or mystic sciences. Authentic initiates possess "almost equal objective data which could be sensed by other beings" and thereby "evoke in others trust and respect" (25.350), making them the natural preservers and transmitters of cosmic truths.

The learned society of Akhaldans represented the highest ideal of genuine initiation, with members who devoted themselves to "the striving to become aware of the sense and aim of the Being of beings" through systematic study and self-observation (23.297). During Ashiata Shiemash's mission, those who demonstrated the functioning of objective conscience were designated as "first-degree initiates" and later became "Great Initiates" who received detailed instruction about Divine impulses and cosmic laws (27.371-372). However, contemporary initiation has largely degenerated into either academic pretension or outright charlatanism, with false initiates conducting elaborate meaningless ordeals "through 'fire-water-copper-pipes-and-even-through-all-the-roulette-halls-of-Monte-Carlo'" to establish credibility for their plundering activities (25.350).

The Babylonian innovation of "Initiates-of-Art" represents a specialized branch designed to preserve knowledge through artificial transmission via consciously encoded productions and ceremonies. By Beelzebub's final departure from Earth, only four such beings remained worldwide, preserving "the keys to the understanding of the ancient art" through "immediate-line-of-inheritance" among indigenous peoples - "redskins" in America, inhabitants of the Philippine Islands, peoples from "The-Source-of-the-River-Pianje" in Asia, and "Eskimos" (30.518-519).

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.

In former times there on the planet Earth, this word was always used in one sense only; and the three-brained beings there who were called initiates were those who had acquired in their presences almost equal objective data which could be sensed by other beings. (25.349-350)

In one sense it is used for the same purpose as before, that is to say, those beings there are so named who became initiates thanks to their personal conscious labors and intentional sufferings; and thereby as I have already told you, they acquire in themselves objective merits which can be sensed by other beings irrespective of brain-system, and which also evoke in others trust and respect.

In the other sense, those beings call each other by this name who belong to those what are called there 'criminal gangs' which in the said period have greatly multiplied there and whose members have as their chief aim to 'steal' from those around them only 'essence-values.' (25.350)

And those who had sensed and become aware of this Divine conscience, and who were called 'first-degree initiates,' he set apart, and he began to enlighten their Reason separately concerning these 'objective truths,' which before that time were still quite unknown to the three-brained beings.

It was just these outstanding 'first-degree-initiated-beings' who were then called 'Great Initiates.' (27.371)

Location in Book: First appearance: Chapter 23, page 303 (Akhaldan society survivors). Major exposition: Chapter 25, pages 349-351, explaining the dual meaning of the term. Additional significant references: Chapter 27, pages 371-372 (Great Initiates under Ashiata Shiemash), Chapter 30, pages 462, 518-519 (Initiates-of-Art system and contemporary survivors). The term appears 49 times throughout the text in various contexts involving knowledge transmission, spiritual development, and cultural preservation.

Etymology / Notes: From Latin "initiatus," meaning "begun" or "introduced into mysteries." Gurdjieff's treatment encompasses both the authentic esoteric meaning (those who have undergone genuine inner transformation through conscious work) and the degenerated contemporary usage (superficial membership in pseudo-spiritual organizations). The concept serves as a bridge between individual development and cultural transmission - genuine initiates naturally become preservers of objective knowledge because their acquired merits make them trustworthy repositories of truth. The distinction between natural initiates (who preserve knowledge through direct transmission) and artificial "Initiates-of-Art" (who decode knowledge from cultural forms) represents Gurdjieff's understanding of how sacred knowledge adapts its preservation methods to changing historical conditions. The near-extinction of authentic initiation and the survival of only four Initiates-of-Art illustrates the recurring pattern of knowledge preservation and loss that characterizes human civilization.

The fourth and most severe type of Hasnamuss-individual, representing beings whose highest being-bodies became coated with maleficent crystallizations in such a way that "the possibility of at some time succeeding in becoming so to say 'cleansed' from this something" is "lost forever" (28.407). Only 313 such beings exist in the entire Universe, condemned to eternal suffering on the specially prepared planet "Eternal-Retribution." Two of these beings had their arising on Earth, including Lentrohamsanin, whose maleficent "invention" became "the prime initiative for the destruction of the holy labors of Ashiata Shiemash" (24.345). Unlike the third kind of Hasnamuss-individual, who retains the possibility of eventual purification through conscious labor and intentional suffering, Eternal-Hasnamuss-individuals represent the cosmic tragedy of perfected beings who achieved higher being-body coating and objective Reason but crystallized the seven Naloo-osnian-impulses in an irreversible manner.

These beings were originally destined to "serve the aim of helping the government of the whole increasing World" as higher cosmic arisings, but instead became permanent sources of maleficent influence. They must endure the "incredible sufferings called 'Inkiranoodel' which are like the sufferings called Remorse-of-Conscience but only much more painful," experiencing "these terrifying sufferings fully conscious of the utter hopelessness of their cessation" (28.410). The rarity of such beings - only 313 throughout the entire Universe - demonstrates the extraordinary cosmic significance of their fall from beings capable of universal service to eternal sources of cosmic disharmony.

Quotes from the 1950 text:

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.' (28.407)

Here it is interesting to notice that from among all the 'highest being-bodies' which have been coated and perfected in every kind of exterior form of three-brained-beings there have, so far, reached the planet 'Retribution' from the whole Universe, only three hundred and thirteen, two of whom had their arising on your planet and one of these is the 'highest being-body' of this Lentrohamsanin. (28.410)

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: First appearance: Chapter 24, page 345 (Lentrohamsanin as one of the "313 Hasnamussian Eternal individuals"). Major explanation: Chapter 28, pages 407-410, detailing the four kinds of Hasnamuss-individuals and the cosmic consequences for each type. The planet Eternal-Retribution and the 313 beings are specifically described on pages 410.

Etymology / Notes: The term represents the darkest possibility in Gurdjieff's cosmology - beings who achieved the highest possible development (higher being-body coating and objective Reason) but crystallized maleficent properties in an irreversible manner. The contrast with "Eternal Individual" (perfected beings who serve cosmic evolution) reveals the fundamental choice facing all developing beings: whether to use higher faculties for cosmic service or selfish ends. Lentrohamsanin exemplifies this tragedy - a being who attained objective Reason but whose "invention" caused the destruction of Ashiata Shiemash's beneficial work for humanity. The four specially prepared planets for different types of Hasnamuss individuals ("Eternal-Retribution," "Remorse-of-conscience," "Repentance," and "Self-Reproach") demonstrate the cosmic justice system's precise correspondence between the nature of maleficent crystallizations and their consequences. The concept serves as a warning about the responsibility that comes with higher development - the greater the achieved being-perfection, the more severe the cosmic consequences if that development is misused for harmful purposes.

Morality, as understood by Beelzebub, represents a degraded substitute for objective conscience that arose on Earth through the "wise invention" of Great King Konuzion and spread across the planet as an artificial system of behavioral rules. Unlike objective conscience, which operates according to universal cosmic principles ("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"), terrestrial morality acquired the "unique property" of a chameleon - its functioning "automatically depends entirely on the moods of the local authorities, which moods in their turn depend also automatically on the state of the four sources of action existing there under the names of 'mother-in-law,' 'digestion,' 'John Thomas,' and 'cash'" (24.343). This chameleon-like quality means terrestrial morality changes constantly based on external circumstances rather than universal principles. Beelzebub distinguishes this artificial morality from "objective being-morality," which is founded on genuine being-impulses such as "patriarchality" (love of family) and "organic-shame" that remain constant across all three-brained beings throughout the cosmos (37.687). Contemporary morality represents the substitution of mechanical social conformity for the authentic moral faculty of objective conscience that should guide three-brained beings.

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.'

And the second understanding arose there soon after the wise 'invention' of the Great King Konuzion, which invention, passing from generation to generation through ordinary beings there, gradually spread over almost the whole planet under the name of 'morality.' (24.342)

What this said particularity of terrestrial morality is, you can easily represent to yourself and understand if I tell you that both inwardly and outwardly, it acquired exactly that 'unique property' which belongs to the beings bearing the name 'chameleon.'

And the oddity and peculiarity of this said particularity of the morality there, especially of contemporary morality, is that its functioning automatically depends entirely on the moods of the local authorities, which moods in their turn depend also automatically on the state of the four sources of action existing there under the names of 'mother-in-law,' 'digestion,' 'John Thomas,' and 'cash.' (24.343)

Location in Book: First appearance: Chapter 1, page 3 ("according to the notions of religious morality existing among contemporary people"). Major discussion: Chapter 24, pages 342-343, during Beelzebub's explanation of the two types of moral understanding on Earth. Recurs throughout the text with 28 instances, particularly in discussions contrasting artificial social morality with objective conscience and genuine being-development.

Etymology / Notes: Gurdjieff's treatment of morality reveals it as a mechanical substitute for authentic conscience that arose from humanity's deviation from cosmic laws. The chameleon metaphor captures how conventional morality lacks stable principles and instead reflects the mechanical influences affecting authorities rather than universal truths. This critique extends to contemporary moral systems that mistake social conditioning for genuine ethical understanding. The contrast with objective being-morality, founded on universal being-impulses like patriarchality and organic-shame, emphasizes that authentic moral functioning derives from cosmic rather than terrestrial sources. Morality thus represents one of the many artificial substitutes (along with artificial religions, mechanical learning, etc.) that humanity has developed to replace the objective faculties that should guide three-brained beings toward conscious development.

The common presence refers to the totality of a three-brained being's entire existence, encompassing the planetary body, all three brain-centers (thinking, feeling, moving), higher being-bodies when formed (Kesdjan body and Soul body), and all conscious and unconscious processes functioning as a unified whole. This represents the complete individual - not just the physical body, but the integrated system of all parts, functions, and potentialities that constitute a being's full cosmic presence. The common presence serves as the arena where Objective Conscience can arise, where the authentic "I" may develop, and where the fundamental cosmic struggle occurs between planetary impulses (mechanical reactions) and higher being impulses (conscious development). It is within the common presence that beings either fulfill their cosmic obligation to "pay for their arising and existence" through conscious work, or remain as unconscious transmitting stations serving only mechanical cosmic processes. When beings approximate normal three-centered existence, "they also began to radiate from themselves vibrations responding more closely to the requirements of Great Nature" (27.388).

Quote from the 1950 text:

The said decline in both their death rate and their birth rate proceeded because as they approximated to an existence normal for the three-centered beings, they also began to radiate from themselves vibrations responding more closely to the requirements of Great Nature, thanks to which, Nature needed less of those vibrations which are in general obtained from the destruction of the existence of beings. (27.388)

Location in Book: First appearance: Chapter 3, page 68. Recurs throughout the text with 349 instances, appearing in virtually every chapter as a fundamental concept for describing the complete being of three-brained entities and other cosmic formations.

Etymology / Notes: The term "common" indicates the unified totality that encompasses all aspects of a being's existence, while "presence" suggests both the fact of existing and the quality of conscious manifestation. This concept is central to Gurdjieff's psychology and cosmology, distinguishing between partial functioning (using only one center, or identifying only with the physical body) and integrated existence where all parts work harmoniously toward conscious development. The common presence represents the complete cosmic unit that can either serve higher purposes through conscious effort or function mechanically as determined by external influences. Understanding the common presence as a totality is essential for grasping why genuine transformation requires work on all aspects of being simultaneously rather than partial efforts focused on single functions or centers.

Suffering represents a fundamental condition of existence for all three-brained beings throughout the Universe, arising from the cosmic necessity that beings embody the Divine impulse of Objective Conscience. As Ashiata Shiemash explains, "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" (27.372). This essential suffering results from the constant struggle between the functioning of the planetary body and the parallel processes arising from the coating and perfecting of higher being-bodies. However, Gurdjieff distinguishes between several distinct types of suffering: intentional sufferings are consciously undertaken challenges accepted as part of being-Partkdolg-duty for inner transformation, with "the greatest intentional-suffering" obtained by enduring "the displeasing-manifestations-of-others-toward-yourselves" (21.241). Mechanical suffering occurs automatically when beings fail to properly utilize sacred substances like Exioëry, creating the "out of sorts" sensation called Sirkliniamen (23.276). Moral sufferings arise from constant indignation toward others' defects, leading to unproductive psychological states (43.1077). Only conscious, intentional suffering serves the sacred purpose of transformation and higher development.

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.

And they 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 what are called 'complexes-of-the-functioning' of those two sources which are of quite opposite origin, namely, between the processes of the functioning of our planetary body itself and the parallel functionings arising progressively from the coating and perfecting of our higher being-bodies within this planetary body of ours... (27.372)

One of the best means of rendering ineffective the predisposition present in your nature of the crystallization of the consequences of the properties of the organ Kundabuffer is "intentional-suffering"; and the greatest intentional-suffering can be obtained in your presences if you compel yourselves to be able to endure the "displeasing-manifestations-of-others-toward-yourselves." (21.241)

...when they do not remove it from themselves by ways which had then already become mechanical, they naturally must experience a sensation called 'Sirkliniamen,' or as your favorites there would say, the state defined by the words 'out of sorts,' which state is invariably accompanied by what is called 'mechanical suffering.' (23.276)

Location in Book: First appearance: Chapter 21, page 241 (intentional suffering). Essential suffering concept introduced in Chapter 27, pages 372-373. Mechanical suffering appears in Chapter 23, page 276. Moral sufferings discussed in Chapter 43, page 1077. Recurs throughout the text with over 60 instances across various contexts.

Etymology / Notes: The concept of suffering in Gurdjieff's teaching represents one of his most profound departures from conventional spiritual and psychological understanding. Rather than viewing suffering as an unfortunate condition to be eliminated, he presents it as the fundamental cosmic requirement for beings who possess the capacity for conscience and higher development. The essential suffering arises from the very structure of three-brained beings, who must reconcile the mechanical functioning of their planetary bodies with the sacred processes of higher being-body formation. This creates an inherent tension that, when consciously engaged, becomes the driving force for spiritual transformation. Intentional suffering represents the conscious acceptance of this cosmic requirement, transforming automatic distress into a sacred tool for development. The distinction between productive and unproductive suffering forms a crucial element in understanding how beings can work with their inevitable difficulties in ways that serve either genuine development or mechanical dissipation of energy.

Kaltaani were social gathering establishments in the ancient city of Koorkalai, the center-of-culture of the Asian community called Tikliamish. These establishments served as meeting places where three-brained beings congregated to observe and socialize, functioning as "similar also to contemporary restaurants" (37.674). Beelzebub utilized these venues as crucial observation points for studying human psychology, noting that "nowhere can one observe and study the specific peculiarities of the psyche of the beings of the locality so well as in just such gathering places of theirs" (19.187). The Kaltaani represent the original form of social institutions that later evolved across different civilizations - "those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on" (19.186). Beelzebub uses the Kaltaani to demonstrate the unchanging patterns of human social behavior across different epochs, comparing the scenes he witnessed there to similar behaviors in Atlantean Sakroopiaks and contemporary Parisian establishments.

Quotes from the 1950 text:

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, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' 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)

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: First appearance: Chapter 19, pages 186-187. Recurs in Chapter 20, page 219 (as Chaihana evolution), and Chapter 37, pages 674-675 in Beelzebub's philosophical comparisons of human behavior across civilizations.

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, with "Kaltaan" as the singular form (37.675). These establishments represent a fundamental pattern in Gurdjieff's anthropological method - social gathering places serve as optimal venues for psychological observation because they reveal authentic human nature and social dynamics. The Kaltaani illustrate his central theme about the cyclical nature of civilization: the same basic human behavioral patterns persist despite external changes in names, customs, and cultural forms. Beelzebub's comparative analysis demonstrates that whether in ancient Asian Kaltaani, Atlantean Sakroopiaks, or contemporary European cafes, three-brained beings exhibit identical psychological patterns and social interactions, suggesting an essential unchangingness in human nature beneath surface cultural variations.

The Sacred Askokin is a fundamental cosmic substance required for the maintenance of Earth's detached fragments, the Moon and Anulios, which were formed during the collision with comet Kondoor. This sacred substance exists in the universe "chiefly blended with the sacred substances 'Abrustdonis' and 'Helkdonis'" and must be freed from them to become vivifying for planetary maintenance (43.1106). Under normal cosmic conditions, Askokin is liberated when three-brained beings transubstantiate the sacred substances within themselves through conscious labor and intentional suffering. However, when this instinctive need disappeared from Earth beings' psyches, Great Nature was forced to extract this substance through abnormal means, including the "periodic terrifying process there of reciprocal destruction" (war), shortened lifespans, and any unconscious death resulting from deteriorated being-existence. Nature obtains the required vibrations from "the destruction of the existence of beings" whenever they fail to emanate proper vibrations through conscious work (27.388). The Atlanteans recognized this cosmic duty as sacred and called it "Amarloos," meaning "Help-to-the-Moon."

Quotes from the 1950 text:

...this cosmic substance, the Sacred Askokin, exists in general in the Universe chiefly blended with the sacred substances '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 substances Abrustdonis and Helkdonis. (43.1106)

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, one of which is precisely that periodic terrifying process there of reciprocal destruction. (43.1107)

The said decline in both their death rate and their birth rate proceeded because as they approximated to an existence normal for the three-centered beings, they also began to radiate from themselves vibrations responding more closely to the requirements of Great Nature, thanks to which, Nature needed less of those vibrations which are in general obtained from the destruction of the existence of beings. (27.388)

Location in Book: First introduced in Chapter 9, page 84, as the sacred vibrations Earth must send to its fragments. Elaborated primarily in Chapter 43, pages 1106-1108, with additional references in Chapter 19, page 182, and Chapter 27, page 388.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Askokin represents a crucial element in the cosmic economy, demonstrating how individual beings' inner development serves universal maintenance. The tragedy of Earth's situation is that beings have lost awareness of their cosmic responsibility, forcing Nature to obtain this essential substance through warfare, premature death, and any form of unconscious destruction rather than conscious spiritual work. This connects to Gurdjieff's central teaching that genuine inner work serves not only individual development but cosmic necessity - what he calls the "Most Great common-cosmic Trogoautoegocrat." The term illustrates the fundamental principle that beings exist not merely for themselves but as conscious participants in universal reciprocal maintenance, with their failure to fulfill this duty resulting in compensatory extraction through suffering and death.

The planet in solar system Ors where three-brained beings exist, distinguished by its traumatic cosmic origin and ongoing abnormal conditions that make it unique throughout the universe. Earth arose from a cosmic catastrophe when it collided with comet Kondoor, breaking off two large fragments that became the Moon (originally called Loonderperzo) and 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), creating ongoing cosmic obligations. Earth must constantly send sacred vibrations called "Askokin" to maintain its detached fragments, making the planet cosmically responsible for supporting additional planetary bodies. The planet experienced a second catastrophe when "the center-of-gravity of the planet finally shifted to its true center" (19.180), destroying the continent Atlantis and creating the current continental configuration. These abnormal conditions have profoundly affected the three-brained beings dwelling on Earth, causing the degeneration of their being-Reason and the development of abnormal psychological and spiritual conditions not found elsewhere in the universe. Earth became the focus of Beelzebub's repeated visits and observations precisely because of these unique cosmic and developmental abnormalities.

Quotes 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)

And they resolved that the best measure in the given case would be that the fundamental piece, namely, the planet Earth, should constantly send to its detached fragments, for their maintenance, the sacred vibrations 'askokin.' (9.84)

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, owing to which its motion during that time was not "proportionately-harmonious" and there often occurred both within and upon it various commotions and considerable displacements. (19.180)

Location in Book: First introduced in Chapter 3, page 63. Central throughout the entire work with 265 references spanning cosmic origin story (Chapter 9), catastrophic history (Chapters 15, 19), abnormal conditions (throughout), and Beelzebub's mission context (all chapters).

Etymology / Notes: The planet's name in the text remains "Earth" as used by its inhabitants, though Beelzebub notes that beings on other planets use different designations. Earth's unique status as a cosmically traumatized planet with ongoing obligations makes it unlike any other planet in the universe, requiring special intervention from higher cosmic authorities. The abnormal conditions resulting from its catastrophic origin - including the wrong position of its center-of-gravity for an extended period, the necessity of maintaining detached fragments, and the resulting degeneration of its three-brained beings - create the cosmic justification for Beelzebub's repeated visits and detailed observations. Earth represents a case study in how cosmic accidents can create cascading abnormalities affecting both planetary mechanics and the spiritual development of beings, making it essential to understanding the consequences of cosmic mishaps and the remedial measures required to maintain universal harmony.

The fundamental cosmic process that maintains planetary stability and systemic equilibrium throughout the universe. This process depends on the "totality-of-vibrations" generated by the transformation of planetary materials - minerals, gases, metalloids, and metals - through the cosmic processes of Djartklom and the striving-to-reblend-into-a-whole of Okidanokh parts. As Gornahoor Harharkh explained during his scientific demonstrations, "the vibrations flowing from these transformations constitute just that 'totality-of-vibrations' which gives the planets themselves the possibility of stability in the process called the 'Common-system-harmonious-movement'" (18.170). This cosmic movement operates through "certain known combinations" that can create periodic tensions affecting entire solar systems, as when the comet Solni's approach to sun Baleaooto triggers cascading effects through neighboring systems including Earth's solar system Ors (34.622-623). The process ensures that cosmic equilibrium is maintained and that individual planets can sustain their proper orbital relationships within the greater cosmic harmony.

Quotes from the 1950 text:

I shall now demonstrate to you how and by what combinations of the processes of Djartklom and of the striving-to-reblend-into-a-whole of the active parts of Okidanokh, there arise in planets from what are called the "minerals" which compose their interior presence, definite formations of varying densities, as for instance, "Mineraloids," "gases," "Metalloids," "Metals," and so on; how these latter are afterwards transformed owing to these same factors one into another; and how the vibrations flowing from these transformations constitute just that "totality-of-vibrations" which gives the planets themselves the possibility of stability in the process called the "Common-system-harmonious-movement." (18.170)

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)

This metal is a definite planetary crystallization and is one of the densities required for the said stability in the process called the Common-system-harmonious-movement. (18.170)

Location in Book: Appears on pages 169, 170, and 263. Key exposition in Chapter 18 during Gornahoor Harharkh's scientific demonstrations, and in Chapter 34 explaining cosmic law Solioonensius.

Etymology / Notes: The compound term emphasizes both the systemic scope (affecting entire solar systems and their interactions) and the harmonious nature (maintaining balance rather than causing disruption) of this cosmic movement. "Common-system" indicates that this process operates across multiple cosmic systems simultaneously, creating interconnected effects where tensions in one system influence neighboring systems. The "harmonious-movement" aspect shows that despite periodic tensions and adjustments, the overall result maintains cosmic stability and proper orbital relationships. This process represents Gurdjieff's conception of a living, dynamic universe where individual planetary activities contribute to universal harmony through the systematic generation of stabilizing vibrations. The concept demonstrates how cosmic laws operate at multiple scales simultaneously - from the transformation of individual planetary materials to the maintenance of inter-systemic relationships spanning vast cosmic distances.

A fundamental cosmic scientific formula defining the precise conditions under which Salnichizinooarnian-momentum-vibrations acquire the property of acting on the organs of perception of beings, according to the cosmic law called "Heteratogetar." This formula establishes that cosmic manifestations do not occur randomly but follow exact mathematical relationships between the intensity of force (striving) applied during the initial shock and the magnitude of the resulting perceptible effect. As demonstrated in Gornahoor Harharkh's scientific experiments on Saturn, even processes with tremendous power (3,040,000 volts) may produce no perceptible result unless they exceed the scientifically defined threshold necessary to affect being-perception. The formula governs how "the given process of the clash of the two parts of the Okidanokh has the strength of great power, the result of the clash is manifested much further than the place of its arising" (18.169).

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."

And so, as the given process of the clash of the two parts of the Okidanokh has the strength of great power, the result of the clash is manifested much further than the place of its arising. (18.169)

Location in Book: Single appearance: Chapter 18, page 169, during Gornahoor Harharkh's scientific demonstration of Okidanokh properties in his laboratory on Saturn.

Etymology / Notes: This formula represents one of the most significant bridges between Gurdjieff's esoteric cosmology and recognizable physical science. The proportional relationship echoes fundamental principles in terrestrial physics, particularly Newton's laws relating force to effect and the inverse square law governing how forces diminish with distance. However, Gurdjieff's formulation incorporates distinctly cosmic elements: "striving" suggests conscious or semi-conscious cosmic forces rather than merely mechanical ones, while "shock" indicates the necessity of sufficient intensity to overcome cosmic inertia and create manifestation. The formula demonstrates that cosmic phenomena operate according to discoverable mathematical laws rather than arbitrary mystical principles, suggesting that Gurdjieff's "objective science" represents an extension of physical science into higher cosmic domains. The requirement for a scientifically defined threshold shows that even the most powerful cosmic processes must meet specific conditions before they can affect being-perception, illustrating the precise, lawful nature of all cosmic phenomena in Gurdjieff's system.

A fundamental force operating at multiple levels throughout the cosmos, from cosmic collisions and vibrational processes to psychological interruptions and mechanical reactions. At the cosmic level, shock governs the scientific law that "the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock" (18.169), determining how Salnichizinooarnian-momentum-vibrations affect being-perception. In psychological processes, "shock-to-organic-shame" can temporarily interrupt automatic associations and activate conscience, allowing "the data present in their subconsciousness for the manifestation of the Divine impulse conscience" to participate in ordinary consciousness (27.382). For mechanical beings, shock represents the stimulus-response mechanism whereby "repeated shocks coming from outside...evoke habitual reactions from the data crystallized in them corresponding to previous accidentally perceived impressions" (39.770), forming the basis of automatic-Reason and unconscious existence.

Quotes 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)

And this proceeded because in those of them who chance to receive and experience some kind of what is called "shock-to-organic-shame," the associations proceeding from their previous impressions almost always become changed, calmed, and sometimes even for a time entirely cease in them...

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. (27.381-382)

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 and also in the presences of all surplanetary definite formations, 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: Appears 49 times throughout the text, with key technical expositions in Chapter 18 (cosmic laws), Chapter 27 (psychological processes), and Chapter 39 (automatic functioning). Notable appearances include cosmic collision descriptions (Chapter 9) and various mechanical and psychological contexts.

Etymology / Notes: From French "choc" and ultimately Germanic roots meaning "to strike." In Gurdjieff's system, shock operates as both obstacle and opportunity - it can perpetuate mechanical reactions or create openings for conscious transformation. The cosmic law governing shock demonstrates that manifestation requires force, suggesting that genuine development cannot occur without sufficient intensity of experience. The psychological application shows that certain types of shock can temporarily bypass automatic defenses and activate buried sacred capacities, though most beings quickly suppress such moments. The term illustrates the fundamental principle that change requires sufficient force to overcome inertia, whether in cosmic processes, mechanical functioning, or conscious development.

The capacity for conscious, self-directed action that distinguishes genuine beings from mechanical automatons. Gurdjieff defines this as fundamental to authentic humanity: "'Man is a being who can do,' and 'to do' means to act consciously and by one's own initiative" (48.1202). This capacity represents liberation from purely reactive existence, where mechanical beings are "set in motion by external forces" and lack the ability to change "on its own initiative" (48.1204). The development of genuine initiative requires "an intention issuing from one's own initiative and persistence, and sustained by one's own efforts" to eradicate the consequences of the organ Kundabuffer and achieve relative liberation from unconscious slavery (48.1219). Initiative thus represents the foundation of real will and conscious agency.

Quotes from the 1950 text:

For the definition of man, considered from our point of view, neither anatomical, nor physiological, nor psychological, contemporary knowledge of his symptoms can assist us; since they are inherent in one degree or another in every man and consequently apply equally to all. Hence they do not enable us to establish the exact difference which we wish to establish between people. This difference can only be formulated in the following terms: "Man is a being who can do," and "to do" means to act consciously and by one's own initiative. (48.1202)

The chief difficulty in the way of liberation from whole entire slavery consists in this, that it is necessary, with an intention issuing from one's own initiative and persistence, and sustained by one's own efforts, that is to say, not by another's will but by one's own, to obtain the eradication from one's presence both of the already fixed consequences of certain properties of that something in our forefathers called the organ Kundabuffer, as well as of the predisposition to those consequences which might again arise. (48.1219)

Location in Book: Appears 17 times throughout the text, with key occurrences in Chapter 18 (initiative-of-constatation), Chapter 48 pages 1202, 1204, and 1219 (fundamental definition of humanity and liberation), and Chapter 1 in the context of manifesting by one's own initiative.

Etymology / Notes: From Latin "initium" (beginning) + "-ative" (inclined to), literally meaning "inclined to begin." In Gurdjieff's system, initiative represents the capacity to originate action from consciousness rather than react mechanically to external stimuli. It is the essential quality that separates those who "can do" from mechanical beings who function only as unconscious transmitting apparatus for cosmic forces. The development of genuine initiative requires overcoming the automatism inherited from the organ Kundabuffer and represents the foundation for all conscious work and self-development.

Beelzebub's term for his faculty of observation and registration of perceptions, which underwent a fundamental transformation during his experiments with Gornahoor Harharkh. Initially, this faculty "proceeded in the usual way, that is, according to what is called the 'center-of-gravity-of-associative-experiencing,'" but gradually shifted to become "the function of my essence alone" (18.164). This transformation resulted in Beelzebub's essence becoming "the unique All-Embracing Initiator of the constating of everything proceeding in me," allowing direct perception and registration of impressions without the mediation of ordinary associative processes.

Quote from the 1950 text:

At first, what is called my 'initiative-of-constatation' proceeded in the usual way, that is, according to what is called the 'center-of-gravity-of-associative-experiencing,' but later, when this initiative-of-constatation of everything proceeding in me gradually and almost imperceptibly became the function of my essence alone, the latter not only became the unique All-Embracing Initiator of the constating of everything proceeding in me, but also everything, without exception of that which newly proceeded, began to be perceived by and fixed in this essence of mine. (18.164)

Location in Book: Single appearance: Chapter 18, page 164. (appears twice on this page)

Etymology / Notes: An apparently original Gurdjieffian neologism combining "initiative" (the power to begin or take action) with "constatation" (the act of establishing or verifying facts). The term describes a shift from mechanical associative perception to conscious essence-based observation, representing one of the most detailed accounts in the text of a transformation from ordinary to higher states of consciousness. This change parallels the development of objective reason and represents the kind of perceptual transformation that three-brained beings can potentially achieve through proper inner work.

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 key insight is that this represents Nature's failsafe mechanism - beings need to produce certain vibrations for cosmic maintenance, and if they won't do it consciously, Nature makes it happen automatically through adaptation. The term exemplifies the mechanical versus conscious pathways available to beings for participating in cosmic processes.

The threefold system of cosmic substances that enter three-brained beings for transformation, structured according to the sacred law of Triamazikamno and requiring the sacred Heptaparaparshinokh for complete processing. These are not merely physical nutrients, but functionally distinct streams of cosmic material essential for the maintenance, coating, and potential perfecting of higher being-bodies. The first being-food consists of ordinary food and drink, serving primarily the planetary body. The second being-food is air (called "Amarloos" or "help-for-the-moon" by Atlanteans), which serves for the coating and feeding of the second being-body (Kesdjan). The third being-food, composed of higher cosmic substances (called "sacred Amarhoodan" or "help-for-God" by Atlanteans (39.783)), serves both for the coating and perfecting of the higher being-body itself. Contemporary Earth beings have lost conscious knowledge of the higher being-foods, knowing only the first and using it merely as gratification rather than conscious transformation.

Quotes from the 1950 text:

In this manner those three-sourced substances entering their common presences for transformation are, just as for us, a threefold kind of being-food.

That is to say, those substances which, on the path of their returning evolutionary ascent from the sacred 'Ashagi-protoëry' - i.e., from the last Stopinder of the fundamental Sacred Heptaparaparshinokh toward the Most Most Holy Protocosmos - were transmitted with the aid of their own planet itself into definite higher corresponding surplanetary formations, and enter into them for further transformation as their 'first being-food,' which is their ordinary 'food' and 'drink.'

But those second-sourced substances which, being obtained from the transformations of their own sun and of all the outer planets of their own solar system and which entered the atmosphere of their planet through the radiations of the latter, enter into them again, just as into us, also for further evolutionary transformation as the 'second being-food,' which is their, as they there say, 'air,' by which they breathe, and these substances in their air just serve for the coating and maintenance of the existence of their 'second being-bodies.'

And, finally, the first-sourced substances which for them as well as for us, are a third kind of being-food, serve both for the coating and for the perfecting of the higher being-body itself. (39.780-781)

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.

At the present time there, your favorites already know only of one, the first being-food, and they know about that only because, in the first place, even without their wish, they could not help knowing about it; and secondly the process of its use there, has already become for them also a vice and occupies an equal rightful place alongside other of their weaknesses. (39.782)

The beings of the continent Atlantis then called the second being-food 'Amarloos,' which meant 'help-for-the-moon,' and they called the third being-food the 'sacred Amarhoodan,' and this last word then signified for them 'help-for-God.' (39.783)

Location in Book: First appearance: Chapter 3, page 61. Major exposition throughout Chapter 39 "The Holy Planet 'Purgatory'" (pages 780-794), with additional references in Chapters 32 (pages 647-648) and 42 (page 1050-1051).

Etymology / Notes: The tripartite structure corresponds to the cosmic law of Triamazikamno. Each being-food undergoes specific transformations: first being-food transforms through stages of Protoëry, Defteroëry, Tritoëry, Tetartoëry, and Piandjoëry in various organs; second being-food becomes Astralnomonian-Protoëry in the lungs; third being-food enables the coating of the highest being-body. The loss of conscious work with higher being-foods represents one of the most serious consequences of abnormal planetary conditions, as these substances are essential both for individual perfection and cosmic harmony.

One of the two fundamental primordial cosmic laws that maintain the entire Megalocosmos, consisting of three independent holy forces that manifest in everything without exception throughout the Universe. According to objective science, this law is formulated as "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" (17.138-139). The process operates through "Harnel-miatznel," whereby "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). The three holy forces are called "Surp-Otheos" (Holy-Affirming or Force-plus), "Surp-Skiros" (Holy-Denying or Force-minus), and "Surp-Athanatos" (Holy-Reconciling or Neutralizing-force) (39.751). Early terrestrial three-brained beings, before the crystallization of Kundabuffer consequences, recognized these forces and named them "God-the-Father," "God-the-Son," and "God-the-Holy-Ghost" respectively (39.751-752).

Quotes from the 1950 text:

This Most Great common-cosmic Trogoautoegocratic-process is actualized always and in everything on the basis of the two fundamental cosmic laws, the first of which is called the 'Fundamental-First-degree-Sacred-Heptaparaparshinokh,' and the second the 'Fundamental-First-degree-Sacred-Triamazikamno.' (17.137)

In order that you may be able to understand, at least approximately, concerning this Omnipresent-Okidanokh also, I must tell you, first of all, that the second fundamental cosmic law - the Sacred Triamazikamno - consists of three independent forces, that is to say, this sacred law manifests in everything, without exception, and everywhere in the Universe, in three separate independent aspects. (17.138)

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.' (17.138-139)

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'; and as I already told you, this Sacred-Triamazikamno consists of three independent forces, which are called:

• the first, 'Surp-Otheos';
• the second, 'Surp-Skiros';
• the third, 'Surp-Athanatos';

which three holy forces of the sacred Triamazikamno the said science calls as follows:

• the first, the 'Affirming-force' or the 'Pushing-force' or simply the 'Force-plus';
• the second, the 'Denying-force' or the 'Resisting-force' or simply the 'Force-minus';
• and the third, the 'Reconciling-force' or the 'Equilibrating-force' or the 'Neutralizing-force.' (39.751)

Location in Book: First appearance: Chapter 9, page 84. The law is extensively discussed throughout the text, particularly in Chapters 17, 21, 23, 32, 37, 39, 40, 42, and 46.

Etymology / Notes: The term appears to derive from "tri" (three) combined with elements suggesting "cosmic law" or "universal principle." This law operates in all cosmic formations from the largest (creation of suns and planets) to the most intimate (formation of being-bodies, reproduction, and conscious reasoning), working in constant collaboration with the sacred Heptaparaparshinokh. Early three-brained beings on Earth, before the crystallization of Kundabuffer consequences, recognized these three forces and named them "God-the-Father," "God-the-Son," and "God-the-Holy-Ghost" (39.751-752), demonstrating an ancient understanding of this cosmic principle. Understanding Triamazikamno is essential for three-brained beings to achieve conscious self-perfecting and develop objective reason.

A three-brained being who has completed the transition from preparatory age to the state of cosmic accountability and bears full responsibility for their own being-development and spiritual obligations. According to universal cosmic law, "when every one of them reaches the age of a responsible being" they must participate consciously in the collective fulfillment of common universal functioning, establishing connection with all three-brained beings throughout the Great Universe (32.567). Responsible beings have the sacred obligation to serve as guides for newly arising beings during their preparatory age, creating the proper "inner-and-outer-factors" necessary for the crystallization of being-data that enables genuine objective reason and the capacity to be "Svolibroonolnian" - unaffected by externals through inherent passions (40.817).

The formation of responsible beings depends critically on proper Oskiano during the preparatory period. Endlessness is "only the Maker of a three-centered being," while "the genuine creator, however, of his essence during the period of his preparatory existence is his Oskianotsner" - the responsible guide or educator (40.818). When abnormal conditions of existence prevail, as on contemporary Earth, newly arising beings develop automatic-Reason instead of objective-Reason, causing their entire existence to flow mechanically rather than consciously. However, in rare cases where proper conditions are maintained, beings can achieve the state proper to responsible beings: possession of "genuine pure-Reason, proper to three-brained responsible beings" (40.816).

Quotes from the 1950 text:

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, and by means of which there is established that connection between all the three-brained beings of all our Great Universe for the collective fulfillment of the common universal functioning, for which purpose everything existing in the Universe just exist. (32.567)

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)

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)

Location in Book: The concept appears throughout the text with major expositions in Chapters 32, 40, 46, and recurring references in discussions of education, conscience, and being-development. First substantial treatment appears in Chapter 32, page 567.

Etymology / Notes: The term represents one of Gurdjieff's fundamental distinctions between mechanical and conscious existence. The transition to responsible being marks the critical point where cosmic accountability begins, distinguishing those who fulfill their role in universal functioning from those who exist merely automatically. The concept is intimately connected to being-Partkdolg-duty, objective conscience, and the proper crystallization of higher being-substances. During the Ashiatian epoch on Earth, responsible beings guided society through objective merit rather than hereditary or elected authority, demonstrating the natural order that emerges when beings fulfill their cosmic responsibilities consciously rather than mechanically.

The central narrator of Beelzebub's Tales to His Grandson, a three-brained being who has attained the sacred degree of Podkoolad—the highest gradation of Reason achievable before the sacred Anklad. Born on the planet Karatas in the solar system Pandetznokh (whose sun is also called the Pole Star), Beelzebub had an "exceptionally strong, fiery, and splendid youth" and was taken into service on the Sun Absolute due to his "extraordinarily resourceful intelligence," becoming an attendant upon his endlessness himself.

Early Career and Exile

In his youth, owing to "unformed Reason" and "callow and therefore still impetuous mentation," Beelzebub perceived something "illogical" in the government of the World and, gathering support among his comrades, interfered in cosmic affairs. His intervention "brought the central kingdom of the Megalocosmos almost to the edge of revolution," resulting in his exile with companions to the remote solar system Ors, specifically to the planet Mars, where they established a colony of three-centered beings from various planets.

Life in Exile

During his exile, Beelzebub organized his existence on Mars and established a famous observatory for observing "remote points of the Universe and the conditions of existence of beings on neighboring planets." This observatory became "well known and even famous everywhere in the Universe." He made multiple visits to Earth over the course of human history, witnessing the rise and fall of civilizations and studying the peculiar psyche of terrestrial three-brained beings.

Family

Beelzebub has several sons, including his favorite son Tooloof (father of Hassein), who was freed from exile and eventually became chief Zirlikner of planet Karatas. His grandson Hassein, son of Tooloof, serves as the primary audience for the Tales. Beelzebub undertook Hassein's education personally, recognizing that "the time happened to coincide with the time when the Reason of little Hassein needed to be developed."

Pardon and Return

After many years in exile, Beelzebub received full pardon from his uni-being endlessness and was permitted to return to his native Karatas. Upon his return, he underwent the sacred process of "Essence-Sacred-Aliamizoornakalu" as a condition of his pardon. During the narrative of the Tales, while traveling aboard the ship Karnak to attend a conference on the planet Revozvradendr, Beelzebub experiences the Most Great Universal Solemnity in which his horns are restored, revealing his attainment of the sacred Podkoolad degree.

Cosmic Rank and Achievements

By the end of the Tales, Beelzebub has achieved the cosmic rank of Sacred Podkoolad, indicated by five forks on his horns. This represents "the last gradation before the Reason of the sacred Anklad"—only three degrees from the Absolute Reason of his endlessness himself. This extraordinary achievement was attained through "conscious labors and intentional sufferings" during his exile, transforming what began as punishment into an opportunity for unprecedented spiritual development.

Role as Teacher

The entire narrative consists of Beelzebub's educational conversations with his grandson Hassein during their journey on the ship Karnak. His teaching method follows two strict principles: first, never to present anything as his personal opinion so that Hassein might form his own convictions, and second, to relate events in a carefully selected sequence so that Hassein could "marshal your own subjective reasoning concerning all causes, only on the basis of certain facts." This pedagogical approach reflects his understanding that genuine knowledge must be earned through the student's own efforts rather than passively received.

Long, long before, while Beelzebub was still existing at home on the planet Karatas, he had been taken, owing to his extraordinarily resourceful intelligence, into service on the 'Sun Absolute,' where our lord sovereign endlessness has the fundamental place of his Dwelling; and there Beelzebub, among others like himself, had become an attendant upon his endlessness. (2.52)

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)

Location in Book: Beelzebub appears throughout the entire narrative as the primary speaker, with his most significant character development occurring in the opening chapters (1-2), the pedagogical explanations in Chapter 46, and the cosmic recognition ceremony in Chapter 47.

Etymology / Notes: The name "Beelzebub" deliberately evokes the traditional "Lord of the Flies" from Christian demonology, but Gurdjieff transforms this figure into a wise, evolved being who represents the possibility of redemption and cosmic development. This inversion serves Gurdjieff's broader critique of conventional religious thinking, demonstrating how apparent "evil" can be transformed through conscious work into the highest cosmic achievement. Beelzebub's journey from rebellious youth to Sacred Podkoolad illustrates the fundamental theme of theTales: that conscious suffering and labor can transform any being, regardless of their starting point, into a vehicle for divine wisdom.

A fundamental cosmic concept referring to the complete process by which three-brained beings come into manifestation and continue their lives, creating an obligation that must be fulfilled through conscious work and service to the Creator. The phrase appears most significantly in Beelzebub's instruction to Hassein about the ultimate cosmic responsibility: beings must become worthy "to pay for your arising and existence" (7.78). This obligation forms the fourth of the five being-obligolnian-strivings: "The striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father" (27.386). The concept encompasses both the initial coming-into-being (arising) through cosmic processes and the ongoing maintenance of life (existence), both of which create a cosmic debt that must be repaid through conscious labors and intentional sufferings. Until beings fulfill this obligation through being-Partkdolg-duty and genuine service to cosmic purposes, they remain cosmic debtors. The phrase also relates to the fundamental epistemological perspective required of genuine learned beings who must "contemplate the details of all that exists from the point of view of World-arising and World-existence" (24.322), representing the complete understanding of how phenomena both come into being and continue to function within the cosmic order.

Quotes from the 1950 text:

So in the meantime, exist as you exist. Only do not forget one thing, namely, at your age it is indispensably necessary that every day, at sunrise, while watching the reflection of its splendor, you bring about a contact between your consciousness and the various unconscious parts of your general presence. Try to make this state last and to convince the unconscious parts - as if they were conscious - that if they hinder your general functioning, they, in the period of your responsible age, not only cannot fulfill the good that befits them, but your general presence of which they are part, will not be able to be a good servant of our common endless creator and by that will not even be worthy to pay for your arising and existence. (7.78)

The fourth: the striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father. (27.386)

Location in Book: Key appearances include Chapter 7, page 78 (Beelzebub's instruction to Hassein about cosmic obligation); Chapter 21, page 229 (conditions for arising and existing of beings); Chapter 24, page 322 (World-arising and World-existence perspective); Chapter 27, page 386 (fourth being-obligolnian-striving); Chapter 39, page 792 (cosmic substances for existence); multiple other instances throughout the text relating to cosmic obligations and the conditions necessary for proper existence.

Etymology / Notes: The compound phrase emphasizes the complete cosmic process from initial manifestation through ongoing existence, suggesting that both phases create obligations requiring conscious fulfillment. "Arising" specifically refers to the cosmic processes that bring beings into manifestation, involving the transformation of cosmic substances according to sacred laws, while "existence" encompasses the ongoing life processes and opportunities for development. The concept reveals that life itself creates a cosmic debt - beings receive the gift of consciousness and the possibility of development, but must "pay" for this through conscious service to universal purposes. This payment cannot be made during youth (the "preparatory age") but becomes a mandatory obligation during "responsible age" when beings have developed sufficient consciousness to understand their cosmic role. The teaching emphasizes that failure to pay this cosmic debt renders a being unworthy of their gift of consciousness and results in existence that serves only mechanical cosmic purposes rather than conscious evolution. The phrase bridges individual psychology with cosmic ethics, showing how personal development serves universal needs and how cosmic obligations provide the framework for authentic spiritual work.

The totality of a three-brained being's entire existence, encompassing all parts, functions, and potentialities as a unified whole. General presence (synonymous with "common presence") includes the planetary body, all three brain-centers with their various localizations, the higher being-bodies (when formed), and all conscious and unconscious processes operating within the being. As Gurdjieff explains, "the common presence of every man - particularly of one in whom for some reason or another there arises, so to say, the pretension to be not just an ordinary average man, but what is called 'one of the intelligentsia' in the genuine sense of the word - must inevitably consist not only of all the said four fully determined distinct personalities, but each of them must of necessity be exactly correspondingly developed" (48.1191). The general presence serves as the arena where the fundamental cosmic struggle between planetary and higher impulses takes place, where conscience arises, and where the authentic "I" either develops or fails to crystallize. In contemporary Earth beings, the different parts of the general presence function independently rather than harmoniously, leading to the formation of "three personalities, having nothing in common with each other" (30.480) instead of the unified functioning proper to three-brained beings.

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.

And they 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 what are called "complexes-of-the-functioning" of those two sources which are of quite opposite origin, namely, between the processes of the functioning of our planetary body itself and the parallel functionings arising progressively from the coating and perfecting of our higher being-bodies within this planetary body of ours, which functionings in their totality actualize every kind of Reason in the three-centered beings. (27.372)

This something, which in the common presence of a drop of water is a factor actualizing in it the property corresponding to one or another of the streams, is in the common presence of each man who attains responsible age that "I," which was referred to in today's lecture.

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. (48.1229)

Location in Book: The term appears throughout the text, with particularly important explanations in Chapters 27, 30, and 48. Key discussions appear on pages 372, 481, 1191, and 1229. The concept is fundamental to understanding individual development and appears in contexts ranging from consciousness formation to cosmic participation.

Etymology / Notes: The term represents Gurdjieff's systematic approach to describing the total being of an individual, emphasizing that true development requires the harmonious functioning of all parts rather than the dominance of any single aspect. "General presence" and "common presence" are used interchangeably throughout the text, both referring to the complete organization of a three-brained being including physical, emotional, mental, and spiritual components. The general presence is where conscience manifests, where higher being-bodies are formed through conscious work, and where the struggle between planetary and cosmic impulses determines a being's evolutionary direction. In properly developed beings, the general presence functions as a unified whole under the direction of a genuine "I," while in contemporary humans it typically consists of disconnected, often conflicting parts operating mechanically. The concept bridges individual psychology with cosmic principles, showing how personal development relates to universal laws and purposes. Understanding the general presence as a totality is essential for grasping Gurdjieff's teaching about conscious evolution and the transformation from mechanical to conscious existence.

The fundamental psychological teaching presented in Chapter 1 that "in the entirety of every man, irrespective of his heredity and education, there are formed two independent consciousnesses which in their functioning as well as in their manifestations have almost nothing in common" (1.25). Gurdjieff establishes a crucial distinction between fictitious consciousness and real consciousness, asserting that most people mistake their mechanical awareness for genuine consciousness while remaining disconnected from their authentic being-possibilities.

The Two Consciousnesses:

First Consciousness (Fictitious): Formed "from the perception of all kinds of accidental, or on the part of others intentionally produced, mechanical impressions, among which must also be counted the 'consonances' of various words which are indeed as is said empty" (1.25). This false consciousness operates through external conditioning and represents what people ignorantly call their "consciousness."

Second Consciousness (Real/Being-Consciousness): Formed "from the so to say, 'already previously formed material results' transmitted to him by heredity, which have become blended with the corresponding parts of the entirety of a man, as well as from the data arising from his intentional evoking of the associative confrontations of these 'materialized data' already in him" (1.25). This authentic consciousness is what we call the "subconscious" but should predominate in a being's common presence.

This dual consciousness theory forms the foundation for Gurdjieff's entire psychological and spiritual teaching. The real consciousness contains hereditary "materialized results" and sacred being-impulses including conscience, faith, hope, and love, while the fictitious consciousness operates through automatic reactions to external impressions. The goal of conscious work is to transfer the authentic data from the subconsciousness into ordinary waking awareness.

Quote from the 1950 text:

In the entirety of every man, irrespective of his heredity and education, there are formed two independent consciousnesses which in their functioning as well as in their manifestations have almost nothing in common. One consciousness is formed from the perception of all kinds of accidental, or on the part of others intentionally produced, mechanical impressions, among which must also be counted the "consonances" of various words which are indeed as is said empty; and the other consciousness is formed from the so to say, "already previously formed material results" transmitted to him by heredity, which have become blended with the corresponding parts of the entirety of a man, as well as from the data arising from his intentional evoking of the associative confrontations of these "materialized data" already in him. (1.25)

Location in Book: First appearance: Chapter 1, pages 24-26, "The Arousing of Thought." This foundational theory underlies all subsequent discussions of consciousness throughout the text.

Etymology / Notes: This dual consciousness theory represents Gurdjieff's most radical departure from conventional psychology. Rather than viewing the subconscious as a repository of repressed material, he identifies it as the seat of authentic human possibilities that have been displaced by mechanical conditioning. The theory explains why most humans function below their cosmic potential and provides the theoretical foundation for all conscious work aimed at reuniting authentic being-data with ordinary awareness. The distinction between "fictitious" and "real" consciousness underlies the entire structure of spiritual development presented in the text, from individual practices like the sunrise exercise to the mass teaching methods of figures like Ashiata Shiemash.

The various specific forms and qualifications of consciousness that appear throughout the text, representing different states, origins, and functions of awareness in three-brained beings. These qualified types illustrate the spectrum from mechanical to authentic consciousness and reveal the complexity of human psychological functioning.

Problematic Forms:

Waking Consciousness: The ordinary, surface level of awareness that most people "mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one" (1.24). This consciousness operates through "waking-existence" and is characterized by mechanical reactions to external impressions rather than genuine being-impulses.

Ordinary Consciousness: The consciousness through which beings pass their daily existence, typically divorced from their subconsciousness where authentic sacred data resides. Ashiata Shiemash's mission was to enable beings "to have in their ordinary waking-consciousness the Divine genuine objective conscience" (27.374).

Automatic Consciousness: A false consciousness arising from abnormal education, where "the totality of all such artificial perceptions gradually segregates itself in their common presences and acquires its own independent functioning...and the totality of these artificial perceptions is then perceived by them, owing to their naivete, as their real 'consciousness'" (32.565).

Artificial Consciousness: Consciousness formed from artificially implanted impressions through maleficent education, operating mechanically and disconnected from genuine being-data.

Authentic Forms:

Being-Consciousness: The authentic consciousness that "should predominate in the common presence of a being," formed from hereditary "materialized results" and intentional associative confrontations (1.25-26). This represents what is commonly called the "subconscious."

Real Consciousness: What Gurdjieff identifies as the subconsciousness - the authentic seat of higher human possibilities containing crystallized data for Divine impulses including conscience, faith, hope, and love.

Pure Consciousness: Gurdjieff's target audience for his writing methodology, representing consciousness capable of receiving authentic notions and allowing their transfer to the subconsciousness for genuine transformation (1.24).

Quotes from the 1950 text:

I wish to bring to the knowledge of what is called your "pure waking consciousness" the fact that in the writings following this chapter of warning I shall expound my thoughts intentionally in such sequence and with such "logical confrontation," that the essence of certain real notions may of themselves automatically, so to say, go from this "waking consciousness" - which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one - into what you call the subconscious, which ought to be in my opinion the real human consciousness. (1.24)

And the second fact - the fact ensuing from the abnormal conditions of the being-existence of your favorites - is that when, from the very beginning of the arising of their offspring, they intentionally try by every kind of means, for the purpose of making them respond to these abnormal conditions round them, to fix in their 'logicnestarian-localizations' as many impressions as possible obtained exclusively only from such artificial perceptions as are again due to the results of their abnormal existence - which maleficent action of theirs towards their offspring they call 'education' - then the totality of all such artificial perceptions gradually segregates itself in their common presences and acquires its own independent functioning, connected only as much with the functioning of their planetary body as is necessary merely for its automatic manifestation, and the totality of these artificial perceptions is then perceived by them, owing to their naivete, as their real 'consciousness.' (32.565)

Location in Book: Various qualified consciousness types appear throughout the text, with foundational distinctions in Chapter 1 (pages 24-26), major development in the Ashiata Shiemash chapters (26-27), detailed analysis in Chapter 32 (pages 564-567), and systematic exposition in Chapter 48 (pages 1189-1191).

Etymology / Notes: These qualifications reveal Gurdjieff's precise mapping of different states and origins of consciousness. The problematic forms share the characteristic of being formed through external conditioning and mechanical associations, while the authentic forms derive from hereditary data and intentional inner work. The tragic irony is that what beings consider their "real" consciousness is actually artificial, while their authentic consciousness has been relegated to what they dismiss as the "subconscious." This inversion represents the fundamental psychological abnormality of terrestrial existence, where the mechanical dominates over the conscious, and the artificial over the authentic. Understanding these distinctions is essential for any genuine work toward conscious development and the transfer of sacred data from subconsciousness into daily awareness.

The systematic spiritual work developed by Ashiata Shiemash to transfer objective conscience from the subconsciousness into ordinary waking consciousness, representing the most comprehensive attempt in Earth's history to heal the fundamental split in human psychology. This work addressed what Ashiata Shiemash identified as "The Terror-of-the-Situation" - that while the sacred being-impulse of Objective Conscience still existed in Earth beings, it had become buried in their subconsciousness and "takes no part whatever in the functioning of their ordinary consciousness" (26.359).

The Fundamental Problem: Ashiata Shiemash discovered that while "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). However, due to abnormal conditions, this conscience had "gradually penetrated and become embedded in that consciousness which is here called 'subconsciousness'" (26.359).

The Solution: Ashiata Shiemash dedicated himself "to the creation here of such conditions that the functioning of the 'sacred-conscience' still surviving in their subconsciousness, might gradually pass into the functioning of their ordinary consciousness" (26.360). This required beings to work systematically "to transfer into their ordinary consciousness the results of the data present in their subconsciousness for engendering the impulse of genuine Divine conscience" (27.374).

The Method: Through the brotherhood Heechtvori ("Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience"), Ashiata Shiemash established a systematic approach involving initiates and priests who guided beings in this transfer work. The goal was for beings "to have in their ordinary waking-consciousness the Divine genuine objective conscience" (27.374), thereby healing the split between mechanical daily existence and authentic spiritual functioning.

The Requirements: This work demanded that beings "strive with all their spiritualized being-parts" and involved demonstrating "ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche" and the ability "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).

Quotes from the 1950 text:

Well, then, it was just then that I indubitably understood with all the separate ruminating parts representing the whole of my "I," that if the functioning of that being-factor still surviving in their common-presences were to participate in the general functioning of that consciousness of theirs in which they pass their daily, as they here say, "waking-existence," only then would it still be possible to save the contemporary three-brained beings here from the consequences of the properties of that organ which was intentionally implanted into their first ancestors. (26.359)

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. (27.374)

Location in Book: Central to Chapters 26-27 (pages 359-374), representing the core of Ashiata Shiemash's mission and teaching method. The concept extends throughout discussions of conscience and spiritual development in other chapters.

Etymology / Notes: This represents the most systematic spiritual methodology described in the text, addressing the fundamental human psychological problem at its root. The work recognized that mere external religious observance or intellectual understanding cannot heal the split between authentic spiritual capacities and daily functioning. Instead, it required conscious inner work to reunite what abnormal education and social conditioning had separated. The success of this work temporarily transformed human civilization, creating conditions where conscience participated in both "waking-consciousness state and in the 'passive-instinctive' state" (27.374), enabling beings to function according to authentic being-impulses rather than mechanical reactions. This methodology represents Gurdjieff's understanding of genuine spiritual work as the conscious reunification of divided psychological functions rather than the acquisition of new capacities.

A specific method of consciousness development prescribed by Beelzebub for young beings, involving daily sunrise observation combined with intentional contact work between consciousness and the unconscious parts of one's general presence. This practice requires bringing "about a contact between your consciousness and the various unconscious parts of your general presence" while "watching the reflection of its splendor" at sunrise, then trying "to make this state last and to convince the unconscious parts - as if they were conscious - that if they hinder your general functioning, they, in the period of your responsible age, not only cannot fulfill the good that befits them, but your general presence of which they are part, will not be able to be a good servant of our common endless creator" (7.78). This preparatory work is designed for the period before responsible age, when beings are not yet obligated to "pay for their existence" but should prepare themselves for future cosmic obligations. The exercise involves both external observation (sunrise watching) and internal communication work with unconscious bodily functions, establishing proper relationships between conscious and unconscious aspects of the being.

Quote from the 1950 text:

So in the meantime, exist as you exist. Only do not forget one thing, namely, at your age it is indispensably necessary that every day, at sunrise, while watching the reflection of its splendor, you bring about a contact between your consciousness and the various unconscious parts of your general presence. Try to make this state last and to convince the unconscious parts - as if they were conscious - that if they hinder your general functioning, they, in the period of your responsible age, not only cannot fulfill the good that befits them, but your general presence of which they are part, will not be able to be a good servant of our common endless creator and by that will not even be worthy to pay for your arising and existence. (7.78)

Location in Book: Single appearance: Chapter 7, page 78.

Etymology / Notes: This sunrise practice represents a concrete application of consciousness work principles found throughout the text, particularly the need to establish proper relationships between the spiritualized and unconscious parts of a being (46.1172). The method combines external attention (sunrise observation) with internal work (contact with unconscious parts), demonstrating the integration of perception and inner labor that characterizes authentic spiritual practice. The directive to treat unconscious parts "as if they were conscious" reflects the pedagogical approach of working with different aspects of the being through persuasion rather than force. This practical instruction appears within Beelzebub's guidance to Hassein about preparatory work for young beings, emphasizing that genuine consciousness development requires establishing harmonious relationships between all parts of one's presence before undertaking the more complex obligations of responsible existence.

The cosmic-scientific understanding of consciousness as the fundamental process whereby three-brained beings participate in universal transformation through their three being-brains (localizations) and the conscious absorption of three being-foods, operating according to the sacred cosmic laws of Triamazikamno and Heptaparaparshinokh. In this system, consciousness functions as the apparatus for the "Most Great common-cosmic Trogoautoegocrat" (exchange of substances) while simultaneously providing the possibility for conscious self-perfection through the sacred process of being-Partkdolg-duty (17.144). The three being-brains correspond to the three holy forces: the first brain (Holy-Affirming) located in the head, the second brain (Holy-Denying) extending along the spinal column, and the third brain (Holy-Reconciling) originally concentrated in the breast but dispersed in contemporary Earth beings throughout the nervous system, particularly the solar plexus (39.780). These centers process the Omnipresent-Okidanokh entering through the three being-foods - first being-food (ordinary food and drink), second being-food (air called "Amarloos" meaning "help-for-the-moon"), and third being-food (higher cosmic substances called "sacred Amarhoodan" meaning "help-for-God") - enabling both cosmic maintenance and individual development toward the Sekronoolanzaknian-state where beings acquire "their own sacred law of Triamazikamno" (17.145).

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, when the process of Djartklom proceeds in the Omnipresent-Okidanokh, the three holy forces of the sacred Triamazikamno are deposited and acquire the possibility for their further, this time, independent actualizations. (17.145)

And so, the three-brained beings of the planet Earth are not only, as we also are, apparatuses for the transformation of the cosmic substances required for the Most Great Trogoautoegocrat with the qualities of all the three forces of the fundamental common-cosmic Triamazikamno, but also, themselves absorbing these substances for transformation from three different sources of independent arisings, have all the possibilities of assimilating besides the substances necessary for the maintenance of their own existence, also those substances which go for the coating and perfecting of their own higher-being-bodies. (39.780)

Location in Book: First systematic exposition in Chapter 17, pages 137-148 (cosmic laws and Okidanokh). Extensively developed in Chapter 39, pages 750-783 (being-foods and cosmic substance transformation). Related material appears throughout the text in discussions of brain-centers (Chapters 29-30), cosmic laws (Chapters 21, 23, 40, 42), and being-Partkdolg-duty.

Etymology / Notes: This scientific approach to consciousness represents Gurdjieff's integration of cosmological knowledge with practical psychology, demonstrating how individual consciousness participates in universal processes through lawful transformation of cosmic substances. The three being-brains function both as "apparatuses for the transformation of corresponding cosmic substances for the purposes of the Most Great common-cosmic Trogoautoegocrat" and as "the means for beings whereby their conscious self-perfecting is possible" (17.144). The degeneration of proper brain functioning in contemporary Earth beings results from cessation of conscious being-Partkdolg-duty, causing the three brains to operate independently and creating "three personalities, having nothing in common with each other" (30.480). This framework shows consciousness not as a psychological phenomenon but as a cosmic function connecting individual development with universal maintenance through the conscious transformation of increasingly refined cosmic substances (being-foods) according to sacred cosmic laws.

The systematic corruption of authentic consciousness development through maleficent educational practices that create artificial consciousness while relegating genuine being-consciousness to the subconsciousness. This process begins immediately after birth when beings "from the very beginning of the arising of their offspring, they intentionally try by every kind of means, for the purpose of making them respond to these abnormal conditions round them, to fix in their 'logicnestarian-localizations' as many impressions as possible obtained exclusively only from such artificial perceptions" through what they call 'education' (32.565). The tragedy is that children's brain centers ("Spetsitooalitivian-concentrations") are "still quite pure and of maximum perceptivity" (37.686) when maleficent education begins filling them with "all kinds of their ephemerally fantastic ideas" instead of allowing natural formation of genuine consciousness. This artificial consciousness "gradually segregates itself in their common presences and acquires its own independent functioning" while "the sacred data for genuine being-consciousness put into them by Great Nature" - which should generate "the genuine sacred being-impulses of 'faith,' 'hope,' 'love,' and 'conscience'" - becomes isolated and "come to be regarded as what is called the 'subconsciousness'" (32.565). The result is beings who mistake mechanical associations for genuine consciousness and whose being-judgments "are always purely peculiarly-subjective" with "no connection not only with the genuine being-impulses arising also in him, but also neither with those general cosmic lawful phenomena" that should establish their cosmic function (32.567).

Quotes from the 1950 text:

And the second fact - the fact ensuing from the abnormal conditions of the being-existence of your favorites - is that when, from the very beginning of the arising of their offspring, they intentionally try by every kind of means, for the purpose of making them respond to these abnormal conditions round them, to fix in their 'logicnestarian-localizations' as many impressions as possible obtained exclusively only from such artificial perceptions as are again due to the results of their abnormal existence - which maleficent action of theirs towards their offspring they call 'education' - then the totality of all such artificial perceptions gradually segregates itself in their common presences and acquires its own independent functioning, connected only as much with the functioning of their planetary body as is necessary merely for its automatic manifestation, and the totality of these artificial perceptions is then perceived by them, owing to their naivete, as their real 'consciousness.' (32.565)

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: First systematic exposition in Chapter 32, pages 565-567 (abnormal consciousness formation through education). Extensively developed in Chapter 37, pages 685-687 (corruption of brain centers in children). Related discussions appear in Chapters 40, 38 (automatized mentation), and throughout discussions of waking consciousness versus subconsciousness.

Etymology / Notes: This analysis represents Gurdjieff's devastating critique of contemporary educational methods that systematically destroy the natural possibilities for objective consciousness development. The process creates what he terms "logicnestarian-growths" - crystallized false ideas that become the foundation for artificial consciousness while authentic spiritual faculties become buried in subconsciousness (32.567). The degeneration is so complete that contemporary beings "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" (32.567), ensuring each generation loses contact with genuine being-impulses. This educational malformation produces beings whose mentation becomes "automatized" and proceeds according to the principle "Chainonizironness" - mechanical association without the participation of feeling centers (38.738). The tragedy is that beings continue to arise "with every kind of data for acquiring genuine being-Reason" but this potential is systematically corrupted through artificial education that creates only "automatic-Reason" rather than objective consciousness (32.567, 40.814-816). True education (Oskiano) should be "founded on a morality based solely on the commandments and indications of the uni-being himself" rather than artificial social conditioning (17.135).

Gurdjieff's deliberate writing method designed to bypass artificial waking consciousness and effect transformations in the subconsciousness through specific sequencing and logical confrontation. The author explicitly states his intention to "expound my thoughts intentionally in such sequence and with such 'logical confrontation,' that the essence of certain real notions may of themselves automatically, so to say, go from this 'waking consciousness' - which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one - into what you call the subconscious, which ought to be in my opinion the real human consciousness" (1.24). This methodology aims to produce "that transformation which should in general proceed in the entirety of a man and give him, from his own conscious mentation, the results he ought to have, which are proper to man and not merely to single- or double-brained animals" (1.24). The technique requires active participation from readers through logical confrontation rather than passive reception, ensuring that understanding develops through "being-logical confrontation" rather than mechanical absorption of information "without any genuine being-understanding" (46.1170). This approach is directly connected to the author's analysis of human individuality as consisting of four distinct personalities: the automatic functioning (first), the sensory-emotional (second), the motor-reflexive (third), and the genuine "I" (fourth) - which "should be present in everybody on reaching responsible age" but is "entirely missing" in contemporary people due to "abnormal methods of education" (48.1192). The writing methodology specifically targets the development of the fourth personality by requiring conscious mental work that prevents automatic acceptance of ready-made ideas.

Quotes from the 1950 text:

I wish to bring to the knowledge of what is called your "pure waking consciousness" the fact that in the writings following this chapter of warning I shall expound my thoughts intentionally in such sequence and with such "logical confrontation," that the essence of certain real notions may of themselves automatically, so to say, go from this "waking consciousness" - which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one - into what you call the subconscious, which ought to be in my opinion the real human consciousness, and there by themselves mechanically bring about that transformation which should in general proceed in the entirety of a man and give him, from his own conscious mentation, the results he ought to have, which are proper to man and not merely to single- or double-brained animals. (1.24)

In respect of the sequence of my information to you and of the results of your essence-understanding, I must still tell you that if, when I first noticed your interest in the three-brained beings who arise on the planet Earth, I would have given from the very beginning, concerning every event, only my personal conviction and the opinions which had become fixed in me about them during the period of my observations, and only afterwards would have begun to give you the abundant and many-sided 'totality of information' already related by me, then all these facts I related would have been taken in by you without your own being-logical confrontation, and the data which had been crystallized for this information would have settled in your corresponding localizations only simply as information without any genuine being-understanding of them. (46.1170)

Location in Book: First exposition in Chapter 1, pages 24-25 (writing methodology). Detailed explanation of logical confrontation methodology in Chapter 46, pages 1165, 1170. Four personalities systematically described in Chapter 48, pages 1189-1192. The methodology is applied throughout the entire work in the relationship between Beelzebub and Hassein.

Etymology / Notes: This methodology represents Gurdjieff's practical application of his understanding of consciousness, demonstrating how authentic teaching must work indirectly through the reader's own efforts rather than through direct information transfer. The technique reflects his analysis that contemporary humans lack a genuine fourth personality (the "I") and instead consist of three automatic parts functioning like "a broken down carriage, a crock of a horse, and a half-sleepy, half-drunken coachman" waiting for any chance external influence to direct them (48.1192). By requiring logical confrontation, the writing methodology forces the development of active mentation that can elaborate "the sacred substances of Abrustdonis and Helkdonis for the purpose of coating and perfecting both of your higher being-parts" (46.1165). The method embodies the principle that genuine understanding cannot be passively received but must be earned through conscious effort, making the reading process itself a form of consciousness work. This approach distinguishes Gurdjieff's literary method from ordinary writing that appeals only to automatic mental functioning, instead creating conditions for the emergence of authentic individual understanding rooted in being-experience rather than mechanical association.

The designated time for a fundamental daily spiritual practice prescribed by Beelzebub to Hassein as essential preparation for responsible age. This practice involves bringing about "a contact between your consciousness and the various unconscious parts of your general presence" while "watching the reflection of its splendor" (7.78). The sunrise exercise requires making this conscious state last and using it to communicate with the unconscious parts of one's being, convincing them that hindering general functioning would prevent the being from becoming "a good servant of our common endless creator" and being "worthy to pay for your arising and existence" (7.78). This daily work represents active preparation for the cosmic obligations that begin at responsible age, serving as a bridge between the preparatory period and the full responsibilities of three-brained existence.

The practice specifically utilizes the natural cosmic conditions present at sunrise - the "reflection of its splendor" - as a means to facilitate the connection between ordinary consciousness and the deeper, unconscious parts of one's general presence. This timing appears significant within the cosmic order, as sunrise represents a daily renewal and the proper moment for aligning one's inner functioning with cosmic purposes. The exercise involves not merely passive observation but active work to establish communication between different parts of one's being and to prepare them for their eventual cosmic service.

Quote from the 1950 text:

So in the meantime, exist as you exist. Only do not forget one thing, namely, at your age it is indispensably necessary that every day, at sunrise, while watching the reflection of its splendor, you bring about a contact between your consciousness and the various unconscious parts of your general presence. Try to make this state last and to convince the unconscious parts - as if they were conscious - that if they hinder your general functioning, they, in the period of your responsible age, not only cannot fulfill the good that befits them, but your general presence of which they are part, will not be able to be a good servant of our common endless creator and by that will not even be worthy to pay for your arising and existence. (7.78)

Location in Book: First appearance: Chapter 7, page 78, in Beelzebub's instruction to Hassein about preparatory age practices. Also appears on page 222 in the context of ritual feeding customs in the city Gob.

Etymology / Notes: The choice of sunrise as the time for this fundamental practice reflects both practical and cosmic considerations. The natural renewal represented by each dawn provides an appropriate symbolic and energetic framework for the daily work of consciousness development. The practice involves "watching the reflection of its splendor" rather than looking directly at the sun, suggesting both the safety consideration and the recognition that the practice works through the cosmic radiations and emanations present at this time rather than through mere visual observation. This daily exercise serves as foundational preparation for the more advanced work required at responsible age, when the being must take full accountability for their cosmic obligations and service to the Creator.

The crucial developmental period when a three-brained being transitions from preparatory existence to full cosmic accountability and begins to bear responsibility for their own being-development and obligations. Beelzebub describes this as the threshold when "every kind of data for those functionings which during the responsible existence of each three-brained being compose his individuality is crystallized and acquires a harmonious tempo in the common functioning" (46.1163). At responsible age, a being must begin to pay for their existence and can no longer rely on the preparation period but must fulfill their inner and outer being-duties independently. Those who have reached responsible age become accountable for creating proper conditions for newly arising beings during their preparatory age, as the "abnormalities established in the process of ordinary being-existence of beings around them who have already reached responsible age" (40.815) can corrupt the development of those still in formation.

The transition to responsible age represents both a cosmic threshold and a practical recognition of developmental completion. Beings who have proper formation during their preparatory age and reach responsible age under normal conditions can develop the capacity for objective Reason and genuine being-manifestations. However, on Earth, most beings reach responsible age having been corrupted by abnormal education and social conditions, leaving them possessors of automatic-Reason rather than the objective-Reason proper to three-brained responsible beings.

Quotes from the 1950 text:

Your present age does not yet oblige you to pay for your existence.

The time of your present age is not given you in which to pay for your existence, but for preparing yourself for the future, for the obligations becoming to a responsible three-brained being. (7.77)

I am glad chiefly because your sincere sobbing which I saw and which was manifested just at this present period of your existence, when you, according to the laws of the Great Heropass, are on the threshold of the Being of a responsible being - that is, at just that age when every kind of data for those functionings which during the responsible existence of each three-brained being compose his individuality is crystallized and acquires a harmonious tempo in the common functioning - gives me the assurance that the approximate cognizance or even only the sensing of so to say the 'taste' of this being-joy of mine which is at the first glance not logical, is very desirable and even necessary for you at the period of your responsible existence, as well as for all three-brained beings who have reached responsible age. (46.1163)

Location in Book: First appearance: Chapter 7, page 77. Recurs frequently throughout the text (30 instances), particularly in contexts of being-obligations, education, formation, and the transition from preparatory to responsible existence.

Etymology / Notes: The term represents a fundamental cosmic principle governing the development of three-brained beings. Responsible age marks the point where beings become cosmically accountable for their own development and their effects on others. The text emphasizes that proper guidance during the preparatory age by those who have themselves reached responsible age with intact conscience is essential for the healthy development of new beings. The concept is closely connected to being-Partkdolg-duty, the being-obligolnian-strivings, and the capacity to fulfill cosmic obligations. On normal planets, this transition enables genuine spiritual development, while on Earth it typically represents the crystallization of mechanical patterns due to abnormal educational and social conditions.

The cosmic obligation that begins at the responsible age, whereby three-brained beings must reciprocate for the gifts of their arising and individuality through conscious service to the common endless creator. This fundamental duty involves becoming "a good servant of our common endless creator" and proving oneself "worthy to pay for your arising and existence" (7.78). Before reaching responsible age, a being's time is given not for paying for existence but "for preparing yourself for the future, for the obligations becoming to a responsible three-brained being" (7.78). The concept is most explicitly formulated in the fourth being-obligolnian-striving: "The striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father" (27.386).

Quote from the 1950 text:

Your present age does not yet oblige you to pay for your existence.

The time of your present age is not given you in which to pay for your existence, but for preparing yourself for the future, for the obligations becoming to a responsible three-brained being.

So in the meantime, exist as you exist. Only do not forget one thing, namely, at your age it is indispensably necessary that every day, at sunrise, while watching the reflection of its splendor, you bring about a contact between your consciousness and the various unconscious parts of your general presence. Try to make this state last and to convince the unconscious parts - as if they were conscious - that if they hinder your general functioning, they, in the period of your responsible age, not only cannot fulfill the good that befits them, but your general presence of which they are part, will not be able to be a good servant of our common endless creator and by that will not even be worthy to pay for your arising and existence. (7.77-78)

Location in Book: First appearance: Chapter 7, page 77, in Beelzebub's instruction to Hassein about responsible age and preparation. The concept is further developed through the being-obligolnian-strivings in Chapter 27, pages 385-386.

Etymology / Notes: The concept represents a fundamental aspect of cosmic reciprocity - the recognition that existence and individuality are gifts that create obligations. The "payment" is not financial but consists of conscious service and self-perfection. The phrase is closely connected to "arising and existence," which appears throughout the text as a paired concept referring to the dual gift of coming into being and continuing to exist. This cosmic debt can only be properly addressed after reaching responsible age, when a being has developed sufficient understanding and capability to undertake genuine conscious work and intentional suffering.