| Chapter 2: Why Beelzebub Was in Our Solar System Summary and Interpretation by ChatGPT |
Source Text: [p. 51]
IT WAS in the year 223 after the creation of the World, by objective time-calculation, or, as it would be said here on the “Earth,” in the year 1921 after the birth of Christ.
Through the Universe flew the ship Karnak of the “transspace” communication
It was flying from the spaces “Assooparatsata,” that is, from the spaces of the “Milky Way,” from the planet Karatas to the solar system “Pandetznokh,” the sun of which is also called the “Pole Star.”
On the said “transspace” ship was Beelzebub with his kinsmen and near attendants
He was on his way to the planet Revozvradendr to a special conference in which he had consented to take part, at the request of his friends of long standing.
Source Text:
Only the remembrance of these old friendships had constrained him to accept this invitation, since he was no longer young, and so lengthy a journey, and the vicissitudes inseparable from it, were by no means an easy task for one of his years.
Only a little before this journey Beelzebub had returned home to the planet Karatas where he had received his arising and far from which, on account of circumstances independent of his own essence, he had passed many years of his existence in conditions not proper to his nature.
This many-yeared existence, unsuited to him, together with the perceptions unusual for his nature and the experiences not proper to his essence involved in it, had not failed to leave on his common presence a perceptible mark.
Main idea: Beelzebub joined the journey out of old friendship, not ease or desire.
Second idea: He had just returned home after years of exile due to forces beyond his control.
Third idea: These years of improper conditions altered his presence in a tangible way.
- “Only the remembrance of these old friendships had constrained him to accept this invitation”
- He agreed to go only because he remembered his old friends.
- “since he was no longer young”
- He was aged and less able to travel comfortably.
- “so lengthy a journey, and the vicissitudes inseparable from it”
- The journey was long and full of difficulties.
- “were by no means an easy task for one of his years”
- Such travel was quite hard for someone of his age.
- “Only a little before this journey Beelzebub had returned home to the planet Karatas”
- He had just gotten back to his home planet, Karatas.
- “where he had received his arising”
- Karatas is where he was originally born or came into being.
- “and far from which... he had passed many years”
- He had spent a long time away from Karatas.
- “on account of circumstances independent of his own essence”
- He had been forced away by outside factors, not by his own nature.
- “in conditions not proper to his nature”
- He had to live in an environment unsuitable to him.
- “This many-yeared existence... had not failed to leave on his common presence a perceptible mark”
- The long exile under foreign conditions changed his being in a noticeable way.
He is stating that:
Beelzebub reluctantly accepted the invitation because of loyalty to old friends, despite his age and the hardships involved. He had only just returned home after a long exile caused by external factors, and this exile—filled with experiences and perceptions foreign to his essence—had deeply altered him.
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He begins with constraint— not enthusiasm or duty, but the compulsion of friendship strong enough to overcome age and hardship.
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“Not proper to his nature”— implies a metaphysical mismatch between being and circumstance, pointing to Gurdjieff’s central concern with essence vs. personality.
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His “common presence” bears the mark— the phrase hints at a cosmological anthropology: lived experience leaves visible impressions on one's total being, not just on memory or psychology.
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External circumstances override essence— and yet shape it—an early thematic warning about the dangers of unnatural environments.
Summary
Beelzebub accepted the invitation to the conference only out of loyalty to old friends; it was a great effort for someone of his age. He had recently returned to his native planet, Karatas, after many years spent elsewhere under alien and unsuitable conditions imposed by external forces. These experiences, foreign to his essential nature, had left lasting effects on his being.
Source Text: [p. 52]
Besides, time itself had by now inevitably aged him, and the said unusual conditions of existence had brought Beelzebub, just that Beelzebub who had had such an exceptionally strong, fiery, and splendid youth, to an also exceptional old age.
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.
Main idea: Beelzebub, once full of youthful strength, has now aged significantly due to time and unnatural circumstances.
Second idea: In his youth, he was chosen for a high honor: service at the Sun Absolute, the dwelling of the lord sovereign endlessness.
- “time itself had by now inevitably aged him”
- The passage of time had naturally made him old.
- “the said unusual conditions of existence had brought Beelzebub... to an also exceptional old age”
- The strange, unsuitable conditions of his life caused him to age beyond what was typical, given his once-exceptional vitality.
- “just that Beelzebub who had had such an exceptionally strong, fiery, and splendid youth”
- He had once been unusually energetic, passionate, and powerful as a youth.
- “Long, long before, while Beelzebub was still existing at home on the planet Karatas”
- Far in the past, when he still lived on his native planet Karatas.
- “he had been taken... into service on the ‘Sun Absolute’”
- He was selected to serve at a central cosmic location of immense importance.
- “owing to his extraordinarily resourceful intelligence”
- He was chosen because of his exceptional cleverness and capability.
- “where our lord sovereign endlessness has the fundamental place of his Dwelling”
- The Sun Absolute is where the highest being—sovereign endlessness—resides.
- “had become an attendant upon his endlessness”
- He served directly under the supreme being, in a position of great honor.
He is stating that:
Beelzebub, once filled with extraordinary vigor in youth, has become unusually aged due to the combined effects of time and ill-suited life conditions. Long before, his brilliance had earned him a prestigious role in the service of the supreme being at the heart of cosmic order—the Sun Absolute.
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He continues blending myth with metaphysics— referring to aging not just as biological decay but as deformation of essence due to environmental mismatch.
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“Sun Absolute” is introduced as the dwelling of “our lord sovereign endlessness”— a theological and cosmological axis evoking a divine hierarchy beyond familiar religion or science.
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Beelzebub’s past as an honored attendant— suggests a fall or transformation, casting his aging as not merely physical but existential.
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Time and essence are linked— the quality of one’s being is shaped by both chronology and the nature of one’s experience.
Summary
Time and unnatural conditions had aged Beelzebub greatly, despite his once-vital and powerful youth. In earlier times, while still on his home planet Karatas, his remarkable intelligence earned him a position of service on the “Sun Absolute,” the dwelling place of the supreme being—our lord sovereign endlessness—where he served as an attendant.
Source Text:
It was just then that, owing to the as yet unformed Reason due to his youth, and owing to his callow and therefore still impetuous mentation with unequally flowing association—that is, owing to a mentation based, as is natural to beings who have not yet become definitely responsible, on a limited understanding—Beelzebub once saw in the government of the World something which seemed to him “illogical,” and having found support among his comrades, beings like himself not yet formed, interfered in what was none of his business.
Thanks to the impetuosity and force of Beelzebub’s nature, his intervention together with his comrades then soon captured all minds, and the effect was to bring the central kingdom of the Megalocosmos almost to the edge of revolution.
Main idea: Young Beelzebub saw something in the cosmic order that seemed wrong and interfered, wrongly.
Second idea: His influence, combined with youthful recklessness, nearly caused a cosmic upheaval.
- “owing to the as yet unformed Reason due to his youth”
- Because he was still young and had not developed mature judgment.
- “callow and therefore still impetuous mentation with unequally flowing association”
- His immature and impulsive thinking process was unstable and poorly connected.
- “mentation based... on a limited understanding”
- His thoughts were formed on a narrow, undeveloped grasp of reality, as is typical for the immature.
- “saw in the government of the World something which seemed to him ‘illogical’”
- He thought he had detected a flaw in how the universe was governed.
- “having found support among his comrades... interfered in what was none of his business”
- Encouraged by his equally unformed peers, he intruded into matters he shouldn’t have.
- “Thanks to the impetuosity and force of Beelzebub’s nature”
- Because Beelzebub was so intense and headstrong.
- “his intervention... soon captured all minds”
- The rebellious sentiment spread widely and rapidly.
- “the effect was to bring the central kingdom of the Megalocosmos almost to the edge of revolution”
- The disturbance nearly caused a breakdown at the very core of the cosmic order.
He is stating that:
Because of his immature and impulsive nature, Beelzebub once mistook the workings of the universe for something faulty and, together with his equally immature comrades, acted disruptively. Their actions had such power and influence that they nearly incited a revolution at the very heart of cosmic governance.
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He attributes rebellion to “unformed Reason”— not evil intent, but developmental immaturity, linking cosmic error to spiritual psychology.
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“Unequally flowing association”— introduces a technical diagnosis of thought dysfunction, framed in esoteric cognitive mechanics.
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“Interfered in what was none of his business”— starkly contrasts his divine appointment with his improper overreach, suggesting a Fourth Way caution against misdirected force.
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The central kingdom of the Megalocosmos almost falls— a nearly metaphysical coup, caused by unbalanced mentation and group contagion. The stakes are cosmic, not merely personal or moral.
Summary
In his youthful immaturity, Beelzebub perceived something in the cosmic order that appeared “illogical” to him. Driven by an undeveloped understanding and impulsive thinking, he involved himself—alongside like-minded young comrades—in matters beyond his station. His powerful nature and influence spread their discontent so widely that the very center of the cosmic hierarchy was nearly destabilized.
Source Text:
Having learned of this, his endlessness, notwithstanding his All-lovingness and All-forgiveness, was constrained to banish Beelzebub with his comrades to one of the remote corners of the Universe, namely, to the solar system “Ors” whose inhabitants call it simply the “Solar System,” and to assign as the place of their existence one of the planets of that solar system, namely, Mars, with the privilege of existing on other planets also, though only of the same solar system.
Main idea: Beelzebub and his comrades were exiled due to their actions.
Second idea: The exile was to the solar system “Ors” (Earth’s Solar System), with Mars as the main place of habitation but with access to other planets in that system.
Third idea: The decision was made by a being of infinite mercy, who was nevertheless forced to act.
- “Having learned of this”
- Once the supreme being became aware of the situation.
- “his endlessness”
- The supreme being or cosmic authority, possibly God in Gurdjieffian metaphysics.
- “notwithstanding his All-lovingness and All-forgiveness”
- Even though he is perfectly loving and forgiving by nature.
- “was constrained to banish Beelzebub with his comrades”
- Was forced to exile them despite his merciful disposition.
- “to one of the remote corners of the Universe”
- To a very distant part of the cosmos.
- “namely, to the solar system ‘Ors’”
- Specifically, to our solar system, which Gurdjieff names “Ors.”
- “whose inhabitants call it simply the ‘Solar System’”
- Earthlings refer to this system without the cosmic name.
- “to assign as the place of their existence one of the planets... namely, Mars”
- Mars was designated as their main home during exile.
- “with the privilege of existing on other planets also”
- They were allowed to travel or reside on other planets.
- “though only of the same solar system”
- But only within the bounds of this solar system, no farther.
He is stating that:
As a result of Beelzebub’s disruption, the supreme being—despite his infinite compassion—was compelled to exile Beelzebub and his peers to the solar system we know as ours, restricting their existence primarily to Mars but granting access to other planets within that system only.
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He frames divine punishment as reluctant necessity— suggesting cosmic governance operates under laws even higher than mercy or forgiveness.
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Earth’s solar system is introduced as a cosmic penal colony— our familiar neighborhood becomes recontextualized as a remote outpost for exile, turning cosmology into moral allegory.
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The phrase “his endlessness” stands unqualified— inviting the reader to intuit or infer a being of absolute scale, neither anthropomorphic nor named by any known tradition.
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Permission to move between planets within the system— introduces a controlled freedom, underscoring both limitation and potential influence over multiple planetary spheres.
Summary
Despite his divine mercy, the supreme being (“his endlessness”) was compelled to exile Beelzebub and his fellow rebels to a distant region of the cosmos: the solar system known to its inhabitants as the “Solar System.” They were primarily stationed on Mars but permitted to exist on other planets within that same system.
Source Text: [p. 53]
Among these exiles, besides the said comrades of Beelzebub, were a number of those who merely sympathized with him, and also the attendants and subordinates both of Beelzebub and of his comrades.
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.
Main idea: The exile group was broader than just the rebels—it included sympathizers and dependents.
Second idea: These beings relocated to Mars and soon formed a cosmopolitan colony.
- “Among these exiles, besides the said comrades of Beelzebub”
- In addition to Beelzebub’s fellow rebels, others were also sent into exile.
- “were a number of those who merely sympathized with him”
- Even those who only agreed with or supported Beelzebub were exiled.
- “and also the attendants and subordinates both of Beelzebub and of his comrades”
- Their personal assistants and lesser-ranking associates were also included in the exile.
- “All, with their households, arrived at this remote place”
- They traveled to and settled in this distant region of the cosmos with their families.
- “and there in a short time on the planet Mars a whole colony was formed”
- Soon, a full settlement arose on Mars.
- “of three-centered beings from various planets of the central part of our Great Universe”
- The colony included conscious beings from multiple planets of the universe’s core region.
He is stating that:
The exile included not just Beelzebub and his co-conspirators, but also sympathizers, subordinates, and their families. These diverse beings, hailing from central planets of the Great Universe, established a thriving colony on Mars.
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He expands exile beyond guilt— including sympathizers and those tangentially associated, highlighting the reach and totality of cosmic justice.
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The inclusion of households— suggests the exile is both social and generational, with whole communities displaced.
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Mars becomes a cosmopolitan outpost— seeded with “three-centered beings,” which points to a population capable of higher consciousness, not simply exiled criminals.
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The “central part of our Great Universe”— implies a lost center of gravity or harmony, now relocated to a cosmic periphery.
Summary
The exile included not only Beelzebub and his direct comrades, but also sympathizers and their respective attendants and subordinates. Together with their families, they settled on Mars, quickly forming a colony composed of three-centered beings originating from different worlds within the central regions of the Great Universe.
Source Text:
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.
They found occupations either on this same planet Mars or upon the neighboring planet, namely, on those planets that had been almost entirely neglected on account of their remoteness from the center and the poverty of all their formations.
As the years rolled by, many either on their own initiative or in response to needs of general character, migrated gradually from the planet Mars to other planets; but Beelzebub himself, together with his near attendants, remained on the planet Mars, where he organized his existence more or less tolerably.
Main idea: The exiled community slowly adapted to Mars and found occupations to endure their banishment.
Second idea: Some extended their work to neighboring, neglected planets.
Third idea: Over time, some migrated elsewhere, but Beelzebub and his core group remained and built a tolerable life on Mars.
- “All this population, extraordinary for the said planet”
- This group of exiles was unusual compared to Mars' usual conditions or inhabitants.
- “accommodated itself little by little to its new dwelling place”
- They gradually adapted to living on Mars.
- “many of them even found one or another occupation”
- Several managed to find work or activities.
- “for shortening the long years of their exile”
- To help pass the time during their extended banishment.
- “on this same planet Mars or upon the neighboring planet”
- They worked either on Mars or nearby planets.
- “on those planets that had been almost entirely neglected”
- These neighboring planets had been overlooked or unused.
- “on account of their remoteness from the center and the poverty of all their formations”
- They were considered too far and lacking in useful resources or features.
- “migrated gradually from the planet Mars to other planets”
- Over time, many left Mars for other planetary locations.
- “either on their own initiative or in response to needs of general character”
- They left either by personal choice or due to shared needs among the group.
- “Beelzebub himself... remained on the planet Mars”
- Beelzebub chose to stay on Mars with his close followers.
- “organized his existence more or less tolerably”
- He managed to build a life that was reasonably stable or livable.
He is stating that:
The exiled beings slowly adjusted to Mars, finding work or distractions to endure their long stay. Some extended their activities to nearby, previously neglected planets. As time passed, many relocated elsewhere, but Beelzebub and his close attendants stayed and created a bearable life on Mars.
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He describes colonization as gradual adaptation— the exiles transform desolation into habitation through persistence and industry.
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Neglected planets become useful— what was once seen as barren or peripheral gains new meaning under exilic necessity.
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Migration emerges organically— both voluntary and systemic, revealing an unforced, evolutionary dispersion of intelligent beings across a system.
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Beelzebub stays behind— choosing stability and proximity to his past, he establishes a “tolerable” life, neither triumphant nor despairing, evoking the Work’s emphasis on inner order amidst outer exile.
Summary
The exiled beings gradually adjusted to life on Mars, many finding ways to occupy themselves during their long stay. Some worked on Mars, others on nearby neglected planets that had been overlooked due to their distance and barrenness. Over time, many migrated to other planets for various reasons, but Beelzebub and his close circle stayed on Mars and managed to establish a relatively stable life there.
Source Text:
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.
Although the solar system “Ors” had been neglected owing to its remoteness from the center and to many other reasons, nevertheless our lord sovereign had sent from time to time his Messengers to the planets of this system, to regulate, more or less, the being-existence of the three-brained beings arising on them, for the co-ordination of the process of their existence with the general World Harmony.
Main idea: Beelzebub built an observatory on Mars, which later gained universal recognition.
Second idea: Although Ors was remote, divine messengers were still dispatched to aid its evolving beings and maintain cosmic balance.
- “One of his chief occupations was the arranging of an ‘observatory’”
- Beelzebub focused heavily on creating a facility for celestial and planetary observation.
- “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”
- The observatory was used to study distant cosmic regions and nearby planetary life.
- “this observatory... afterwards became well known and even famous everywhere in the Universe”
- In time, his observatory gained universal fame and recognition.
- “Although the solar system ‘Ors’ had been neglected owing to its remoteness from the center and to many other reasons”
- Ors had been largely ignored due to its distance and other unspecified factors.
- “nevertheless our lord sovereign had sent from time to time his Messengers to the planets of this system”
- Despite this, divine emissaries were occasionally sent to Ors.
- “to regulate, more or less, the being-existence of the three-brained beings arising on them”
- The messengers helped shape the lives of the intelligent species living there.
- “for the co-ordination of the process of their existence with the general World Harmony”
- The goal was to align these beings’ lives with the broader cosmic order.
He is stating that:
Beelzebub established a major observatory on Mars to monitor distant cosmic regions and nearby planetary life. This facility later gained galaxy-wide renown. Even though the solar system Ors was usually overlooked, divine messengers were still sent to help guide intelligent life there in harmony with universal order.
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He portrays science as sacred work— an observatory becomes not just a tool but a locus of cosmic significance and future renown.
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Remote systems are not abandoned— even “neglected” corners of the universe are recipients of divine attention, preserving their spiritual potential.
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“Three-brained beings”— a Gurdjieffian term implying beings capable of reason, emotion, and instinct—appear here as universal evolutionary types.
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Cosmic harmony is the baseline— not merely moral alignment, but a metaphysical orchestration of life with the grand design.
Summary
Beelzebub’s primary task on Mars was building an observatory for studying distant parts of the universe and life on nearby planets. This observatory later became widely known throughout the cosmos. Despite the solar system "Ors" being considered remote and overlooked, the supreme being continued to send messengers to guide the development of three-brained beings and align their lives with the greater harmony of the universe.
Source Text: [p. 54]
And thus, to a certain planet of this solar system, namely, the planet Earth, there was once sent as such a Messenger from our endlessness, a certain Ashiata Shiemash, and as Beelzebub had then fulfilled a certain need in connection with his mission, the said Messenger, when he returned once more to the “Sun Absolute,” earnestly besought his endlessness to pardon this once young and fiery but now aged Beelzebub.
In view of this request of Ashiata Shiemash, and also of the modest and cognoscent existence of Beelzebub himself, our maker creator pardoned him and gave him permission to return to the place of his arising.
And that is why Beelzebub, after a long absence, happened now to be again in the center of the Universe.
Main idea: Ashiata Shiemash, a Messenger from the divine source, was once sent to Earth.
Second idea: Beelzebub helped during this mission and earned Ashiata’s gratitude.
Third idea: Ashiata requested Beelzebub’s pardon upon his return to the Sun Absolute.
Fourth idea: The pardon was granted due to both Ashiata’s request and Beelzebub’s own transformation.
Fifth idea: Beelzebub has now returned to the center of the universe.
- “to a certain planet of this solar system, namely, the planet Earth”
- One such mission was to Earth, our planet, within the Ors system.
- “there was once sent as such a Messenger from our endlessness, a certain Ashiata Shiemash”
- A divine being named Ashiata Shiemash was sent to Earth by the supreme cosmic intelligence.
- “Beelzebub had then fulfilled a certain need in connection with his mission”
- Beelzebub played a helpful role during Ashiata’s work on Earth.
- “earnestly besought his endlessness to pardon this once young and fiery but now aged Beelzebub”
- Ashiata pleaded for forgiveness on behalf of the now-older and wiser Beelzebub.
- “modest and cognoscent existence of Beelzebub himself”
- Beelzebub had lived humbly and with understanding during his exile.
- “our maker creator pardoned him”
- The supreme being granted Beelzebub forgiveness.
- “gave him permission to return to the place of his arising”
- He was allowed to go back to his original home (Karatas or the Sun Absolute region).
- “Beelzebub, after a long absence, happened now to be again in the center of the Universe”
- This is why Beelzebub is now present in the central cosmic location after so long away.
He is stating that:
Because Beelzebub had aided a divine Messenger during a mission to Earth, that Messenger—Ashiata Shiemash—interceded for him. Due to this intervention and Beelzebub’s own spiritual development, the supreme cosmic being forgave him and allowed him to return home. This explains his current presence at the center of the Universe.
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He reveals Earth as a stage for cosmic redemption— not just a remote exile zone, but a location of divine mission and intercession.
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Forgiveness is relational and earned— not automatic, but invoked by a sacred advocate and grounded in Beelzebub’s transformation.
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The name “Ashiata Shiemash” enters— a pivotal figure in Gurdjieff’s cosmology, blending messianic, prophetic, and teacher archetypes.
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Return to the center is conditional— cosmic rehabilitation is possible, but only through inner change and external validation.
Summary
A divine Messenger named Ashiata Shiemash was once sent to Earth. During this mission, Beelzebub assisted in some necessary way. Upon returning to the Sun Absolute, Ashiata interceded on his behalf, asking the supreme being to forgive Beelzebub. Because of this plea—and Beelzebub's humble, understanding life—he was pardoned and allowed to return to his original home. This explains why Beelzebub is now back at the cosmic center.
Source Text:
His influence and authority had not only not declined during his exile, but, on the contrary, they had greatly increased, since all those around him were clearly aware that, thanks to his prolonged existence in the aforementioned unusual conditions, his knowledge and experience must inevitably have been broadened and deepened.
And so, when events of great importance occurred on one of the planets of the solar system “Pandetznokh,” Beelzebub’s old friends had decided to intrude upon him and to invite him to the conference concerning these events.
Main idea: Beelzebub’s influence increased during his exile due to the wisdom he gained.
Second idea: His old friends, recognizing this, invited him to a conference about serious events in the solar system Pandetznokh.
- “His influence and authority had not only not declined during his exile”
- He had not lost status while exiled.
- “but, on the contrary, they had greatly increased”
- Instead, his reputation and authority had grown stronger.
- “since all those around him were clearly aware”
- Because everyone near him understood clearly.
- “that, thanks to his prolonged existence in the aforementioned unusual conditions”
- His long life under abnormal circumstances...
- “his knowledge and experience must inevitably have been broadened and deepened”
- ...had certainly expanded his understanding and insight.
- “when events of great importance occurred on one of the planets of the solar system ‘Pandetznokh’”
- Major happenings took place in a distant solar system.
- “Beelzebub’s old friends had decided to intrude upon him”
- His friends felt justified in contacting him again.
- “and to invite him to the conference concerning these events”
- They asked him to participate in a discussion about what had happened.
He is stating that:
Beelzebub’s exile had not diminished his standing; it enhanced it, because those around him saw that his hardships had made him wiser. When serious events unfolded in the Pandetznokh system, his old companions invited him to a high-level gathering to address them.
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He reverses the exile trope— portraying banishment not as a fall from grace, but as a path to deeper authority.
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“Unusual conditions” are a crucible— suggesting that exposure to difficulty, far from degrading essence, may refine and enlarge it.
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Old friends “intrude”— the word choice hints at respectful hesitation, acknowledging both the dignity of Beelzebub’s withdrawal and the necessity of his return.
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The solar system “Pandetznokh”— expands the cosmological map, signaling another center of meaning beyond Earth or Mars.
Summary
Rather than diminish, Beelzebub’s authority grew during his exile. Others recognized that his extended exposure to unusual and difficult conditions had deepened his wisdom. So when significant developments occurred in the solar system Pandetznokh, his longtime friends reached out and invited him to participate in the upcoming conference on those events.
Source Text:
And it was as the outcome of this that Beelzebub was now making the long journey on the ship Karnak from the planet Karatas to the planet Revozvradendr.
On this big space-ship Karnak, the passengers included the kinsmen and attendants of Beelzebub and also many beings who served on the ship itself.
During the period to which this tale of ours refers, all the passengers were occupied either with their duties, or simply with the actualization of what is called “active being mentation.”
Main idea: Beelzebub is on a long journey as a result of the invitation to the conference.
Second idea: The ship Karnak carries his kin, attendants, and ship staff.
Third idea: The passengers are engaged in duties or conscious mentation.
- “And it was as the outcome of this that Beelzebub was now making the long journey”
- This explains why Beelzebub is currently traveling a great distance.
- “on the ship Karnak from the planet Karatas to the planet Revozvradendr”
- He is traveling aboard the Karnak, going from his home world to another planet for a specific event.
- “On this big space-ship Karnak”
- This vessel is large and interstellar in scope.
- “the passengers included the kinsmen and attendants of Beelzebub”
- His family and personal staff are traveling with him.
- “and also many beings who served on the ship itself”
- There are additional crew members who maintain and operate the ship.
- “During the period to which this tale of ours refers”
- This part of the story takes place during the ship's voyage.
- “all the passengers were occupied either with their duties”
- Everyone had responsibilities or tasks they were performing.
- “or simply with the actualization of what is called ‘active being mentation’”
- They were also practicing a disciplined form of conscious thought.
He is stating that:
Beelzebub’s return journey is underway aboard the Karnak, headed toward the conference. Alongside him are family, staff, and crew. While in transit, all aboard are either performing their assigned roles or engaging in a practice of deliberate, conscious thought called “active being mentation.”
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He turns a spaceship into a monastery— describing the passengers not only as travelers but as practitioners of higher consciousness.
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“Active being mentation”— introduces a key Fourth Way concept early in the narrative: the cultivation of awareness through inner discipline.
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Movement and presence coexist— the external voyage is mirrored by internal Work, aligning metaphysical effort with spatial travel.
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Beelzebub’s entourage isn’t passive— their presence implies a community of effort, suggesting a collective laboratory of consciousness.
Summary
As a result of the invitation to the conference, Beelzebub is now traveling from Karatas to Revozvradendr aboard the ship Karnak. His companions include his family, attendants, and various crew members. During the voyage, everyone is engaged either in their work responsibilities or in practicing “active being mentation”—a form of conscious thought or presence.
Source Text: [p. 55]
Among all the passengers aboard the ship one very handsome boy was conspicuous; he was always near Beelzebub himself.
This was Hassein, the son of Beelzebub’s favorite son Tooloof.
After his return home from exile, Beelzebub had seen this grandson of his, Hassein, for the first time, and, appreciating his good heart, and also, owing to what is called “family attraction,” he took an instant liking to him.
Main idea: A handsome boy close to Beelzebub is his grandson Hassein.
Second idea: Hassein is the son of Tooloof, Beelzebub’s favored son.
Third idea: Beelzebub met Hassein only after his return from exile and immediately grew fond of him.
- “Among all the passengers aboard the ship one very handsome boy was conspicuous”
- A particularly good-looking boy stood out among the other travelers.
- “he was always near Beelzebub himself”
- He stayed physically close to Beelzebub during the voyage.
- “This was Hassein, the son of Beelzebub’s favorite son Tooloof”
- The boy’s identity is Hassein, descended from Beelzebub’s most cherished child.
- “After his return home from exile, Beelzebub had seen this grandson of his, Hassein, for the first time”
- Beelzebub met his grandson Hassein only after his exile ended.
- “appreciating his good heart”
- Recognizing Hassein’s kind and noble inner qualities.
- “and also, owing to what is called ‘family attraction,’”
- And because of an instinctive familial bond or affinity.
- “he took an instant liking to him”
- Beelzebub immediately felt affection for his grandson.
He is stating that:
Beelzebub’s grandson Hassein, son of Tooloof, stood out among the passengers aboard the ship. Having only just met him after returning from exile, Beelzebub was instantly drawn to the boy’s good heart and familial connection, forming a strong bond with him.
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He introduces the intimate familial thread— not just cosmic missions but grandfatherly love, rooting the tale in personal emotional stakes.
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“Family attraction” is treated as a subtle force— hinting at a metaphysical principle of lineage and resonance beyond sentimentality.
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Hassein’s presence foreshadows the pedagogical structure— suggesting that Beelzebub’s teachings may be directed toward his grandson, mirroring the reader’s learning arc.
Summary
A striking boy aboard the ship—always near Beelzebub—is identified as Hassein, the grandson of Beelzebub and son of his favored son Tooloof. Upon returning from exile, Beelzebub met Hassein for the first time and was immediately drawn to him due to both the boy’s good nature and a natural familial bond.
Source Text:
And as the time happened to coincide with the time when the Reason of little Hassein needed to be developed, Beelzebub, having a great deal of free time there, himself undertook the education of his grandson, and from that time on took Hassein everywhere about with him.
That is why Hassein also was accompanying Beelzebub on this long journey and was among the number around him.
And Hassein, on his side, so loved his grandfather that he would not stir a step without him, and he eagerly absorbed everything his grandfather either said or taught.
Main idea: Beelzebub began to educate Hassein when his grandson reached the right age for mental development.
Second idea: This is why Hassein is present on the journey described in the tale.
Third idea: Hassein was devoted to his grandfather and keen to learn from him.
- “And as the time happened to coincide with the time when the Reason of little Hassein needed to be developed”
- The timing matched the developmental stage when Hassein’s intellect needed formation.
- “Beelzebub, having a great deal of free time there, himself undertook the education of his grandson”
- With time available, Beelzebub personally chose to instruct Hassein.
- “from that time on took Hassein everywhere about with him”
- Beelzebub kept Hassein by his side continually from then on.
- “That is why Hassein also was accompanying Beelzebub on this long journey”
- His presence on the Karnak is a result of this decision.
- “and was among the number around him”
- Hassein was included in Beelzebub’s inner circle of companions.
- “so loved his grandfather that he would not stir a step without him”
- Hassein was so attached that he remained constantly by Beelzebub’s side.
- “and he eagerly absorbed everything his grandfather either said or taught”
- He listened intently and took in every lesson Beelzebub gave.
He is stating that:
Beelzebub took responsibility for educating his grandson Hassein, whose development had just begun. This led to Hassein constantly accompanying him, including on the voyage aboard the Karnak. Their relationship was marked by deep mutual affection and a strong teacher-student bond.
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He makes education a cosmic thread— the development of “Reason” becomes the hinge around which the entire tale turns.
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The grandfather-grandson relationship grounds the narrative— creating emotional warmth and human scale within a vast cosmological frame.
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Hassein is positioned as both audience and mirror— his learning process parallels the reader’s, justifying the storytelling method that follows.
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“Active being mentation” now finds its pupil— setting the stage for a pedagogy of conscious development to unfold through relationship and shared inquiry.
Summary
The timing of Beelzebub’s return aligned with Hassein’s need for intellectual development, so Beelzebub took it upon himself to educate his grandson. He brought Hassein with him everywhere, including on the voyage aboard the Karnak. For his part, Hassein deeply loved his grandfather and followed him constantly, eagerly taking in all that he taught.
Source Text:
At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest “Kasnik,” that is, on the upper deck of the ship Karnak under the “Kalnokranonis,” somewhat resembling what we should cal] a large “glass bell,” and were talking there among themselves while observing the boundless space.
Beelzebub was talking about the solar system where he had passed long years.
And Beelzebub was just then describing the peculiarities of the nature of the planet called Venus.
During the conversation it was reported to Beelzebub that the captain of their ship wished to speak with him and to this request Beelzebub acceded.
Main idea: Beelzebub, Hassein, and Ahoon are seated on the Karnak’s top deck, talking and observing space.
Second idea: Beelzebub discusses his time in the solar system, focusing on Venus.
Third idea: Their conversation is interrupted by a summons from the ship’s captain, which Beelzebub accepts.
- “At the time of this narrative”
- This moment in the story.
- “Beelzebub with Hassein and his devoted old servant Ahoon”
- Beelzebub is accompanied by his grandson and longtime assistant.
- “were seated on the highest ‘Kasnik’”
- They are sitting on the top deck of the spaceship.
- “under the ‘Kalnokranonis,’ somewhat resembling... a large ‘glass bell’”
- They are beneath a transparent dome for viewing space.
- “were talking there among themselves while observing the boundless space”
- They are engaged in conversation while looking into deep space.
- “Beelzebub was talking about the solar system where he had passed long years”
- He is sharing memories from his long exile in that system.
- “describing the peculiarities of the nature of the planet called Venus”
- He is discussing specific traits of Venus.
- “it was reported to Beelzebub that the captain of their ship wished to speak with him”
- He receives a message from the ship’s captain requesting a meeting.
- “and to this request Beelzebub acceded”
- Beelzebub agrees to meet with the captain.
He is stating that:
Beelzebub, with his grandson and servant, is seated on the Karnak’s upper deck, reflecting aloud on his past experiences—specifically on the planet Venus—under a glass-like dome while observing space. Their conversation is paused when the ship’s captain calls for him, and Beelzebub consents to meet.
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He spatializes storytelling— the tale begins not with narration but with three beings literally elevated in space, watching the cosmos while recalling the past.
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The “glass bell” evokes an alchemical vessel— the Kasnik and Kalnokranonis suggest containment for inner transformation as well as outer observation.
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Venus enters the story— hinting at planetary character as something unique and knowable, reinforcing the idea that each world has essence.
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Transition by interruption— the call from the captain breaks the contemplative mood and shifts us into the narrative’s next movement, mirroring how external events intrude on inner life.
Summary
Beelzebub, his grandson Hassein, and his loyal servant Ahoon are sitting together on the upper deck of the Karnak, under a transparent dome resembling a “glass bell.” They are engaged in conversation while gazing into open space. Beelzebub is recounting his experiences in the solar system where he lived for many years, and specifically speaking about the planet Venus. Their discussion is interrupted when the ship’s captain requests to speak with Beelzebub, and he agrees.
Glossary of terms used in this chapter
Term: Karnak
Pages: 51, 54, 55
Definition:
Karnak is the name of the trans-space ship upon which Beelzebub is traveling during the narrative framework of Beelzebub’s Tales to His Grandson. The ship serves as the setting for Beelzebub’s conversations with his grandson Hassein and his old servant Ahoon. The voyage takes place after Beelzebub has been pardoned and is returning to the center of the Universe, specifically to the planet Karatas.
The Karnak is described as a highly advanced cosmic vessel, under the command of a being titled “Captain,” and includes various structural and symbolic features, such as the upper deck called the “Kasnik” and the “Kalnokranonis,” resembling a great glass bell. The ship’s motion, direction, and even delays become occasions for philosophical digressions or narrative unfoldings.
Symbolically, Karnak may allude to the ancient Egyptian temple complex of the same name, invoking associations with vastness, cosmic architecture, and the preservation of sacred knowledge.
Term: Karatas
Pages: 51, 54
Definition:
Karatas is the name of Beelzebub’s home planet, located in the central part of the Universe. After an extended period of exile, Beelzebub is being permitted to return there, which forms the outer narrative arc of Beelzebub’s Tales to His Grandson. The ship Karnak is carrying him back to Karatas, and this journey frames the series of conversations that unfold between Beelzebub and his grandson Hassein.
No detailed description of Karatas is given in the early chapters, but by implication, it is a highly esteemed and possibly elevated world—perhaps spiritually, cosmically, or hierarchically. Its position at the “center of the Universe” underscores its significance within the cosmological structure Gurdjieff presents.
The name Karatas may carry symbolic echoes—suggesting a remote, perhaps ideal origin point, or an axis mundi around which the story’s metaphysical cosmography revolves.
Term: Pandetznokh
Pages: 51, 54
Definition:
Pandetznokh is the name of the system in which Beelzebub’s planet Karatas is located. It is distinguished by the cosmic detail that the “sun” of this system is also known as the Pole Star. This designation links Pandetznokh with a fixed celestial reference point—traditionally understood in Earth astronomy as the star around which the night sky appears to rotate.
In Gurdjieff’s cosmology, the Pole Star often carries symbolic resonance as a guiding principle or orienting axis, and the identification of the sun of Pandetznokh with the Pole Star may suggest its centrality or fixed position within the hierarchical “World-creation” schema.
The term Pandetznokh itself is not elaborated in great detail but serves to anchor Karatas within a broader celestial system, reinforcing the theme of cosmic order and structure that pervades the book.
Term: Revozvradendr
Pages: 51, 54
Definition:
Revozvradendr is the name of the “large cosmic grouping” to which the system Pandetznokh (and therefore the planet Karatas) belongs. It forms part of the multi-tiered cosmic architecture described in Beelzebub’s Tales, which includes worlds, suns, systems, and groupings arranged in precise hierarchies.
Although no specific characteristics of Revozvradendr are given in the early text, its mention serves to emphasize the vast scale and structured nature of the Universe as understood by Beelzebub. The layered cosmic design—from individual planets like Karatas, to systems like Pandetznokh, to grander groupings like Revozvradendr—reflects the book’s central concern with universal laws and relationships.
Linguistically, Revozvradendr bears the hallmarks of Gurdjieff’s invented nomenclature: phonetically complex and suggestive of layered meaning, possibly combining Slavic and other linguistic roots to evoke ideas of rotation, return, or ordered sequence.
Term: Sun Absolute
Pages: 52, 54
Definition:
The Sun Absolute is the most sacred and most mighty point in the entire Universe, occupying the highest position in the cosmological hierarchy presented in Beelzebub’s Tales to His Grandson. It is described as the central source and origin of everything existing in the Universe, from which all emanations and laws arise.
In the narrative, the Sun Absolute is not merely a physical location but a supreme metaphysical principle. It is the axis of all cosmic order, the place of ultimate power, unity, and will. The hierarchical chain of worlds flows downward from it, in accordance with the laws of creation and maintenance (such as the Law of Seven and the Law of Three).
Beelzebub refers to the Sun Absolute as the point from which he and others are proceeding on their return journey to Karatas, reinforcing its role as both origin and point of return—a symbol of beginning and end, source and aim.
Term: His Endlessness (also: lord sovereign, maker-creator, lord sovereign endlessness)
Pages: 52, 53, 54
Definition:
His Endlessness—sometimes referred to as the Lord Sovereign, Lord Sovereign Endlessness, or Maker-Creator—is the supreme divine being in Gurdjieff’s cosmological narrative. Always rendered in small capitals in the original text, this figure is portrayed as the initiator and governing force of the entire Universe.
He is the source of the Sun Absolute, from which everything emanates and to which all must ultimately relate. In the story, it is His Endlessness who pardons Beelzebub and permits his return to Karatas, implying both omnipotent authority and compassionate judgment.
Though the terminology varies slightly, these epithets are not separate beings but stylistic and functional expressions of the same ultimate cosmic origin—each emphasizing a different aspect: sovereignty (Lord Sovereign), infinity (His Endlessness), or causation (Maker-Creator).
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lord sovereign endlessness — variant of His Endlessness
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his endlessness — base term
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lord sovereign — shortened honorific
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maker creator — functional synonym
Term: Mentation
Page: 52 (also referenced conceptually in Chapter 1)
Definition:
Mentation in Beelzebub’s Tales refers to the process or activity of perceiving, thinking, or understanding—what might commonly be called consciousness or cognitive function. Gurdjieff distinguishes different types or modes of mentation, notably:
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Mentation by thought — associated with abstract, intellectual, verbal, or symbolic cognition (typical of modern human reasoning).
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Mentation by form — linked to direct perception, image-based understanding, or possibly instinctive/intuitive knowing (sometimes ascribed to earlier humans or beings of different nature).
In Chapter 2, Beelzebub refers to the necessity of explaining certain cosmic truths “for the mentation of contemporary beings,” indicating the need to tailor explanations to a diminished or particularized mode of understanding.
Gurdjieff's use of mentation departs from conventional psychological vocabulary, treating it as a dynamic, multi-level process governed by the development and alignment of inner centers or “brains.”
Term: Megalocosmos
Page: 52
Definition:
Megalocosmos is a technical term used by Gurdjieff to denote the largest and most inclusive scale of existence—the totality of all worlds, laws, and levels within the created Universe. It encompasses the entire cosmic structure, including the Sun Absolute, all descending world systems, and the laws by which they are maintained.
In the cosmological schema known as the Ray of Creation, Megalocosmos represents the macrocosmic totality—often contrasted with smaller scales such as the Microcosmos (man), Tritocosmos (atom), or Deuterocosmos (planet). Each level corresponds to a specific density of laws, and Megalocosmos is situated at the apex of this structure, near or inclusive of the Sun Absolute.
In Beelzebub’s Tales, the term signals Gurdjieff’s metaphysical vision of a law-governed, hierarchical Universe—composed of nested orders, each influencing and sustaining the others through reciprocal maintenance.
Terms: All-lovingness and All-forgiveness
Page: 52
Definition:
All-lovingness and All-forgiveness are divine qualities attributed to His Endlessness in Beelzebub’s Tales. They are cited as the essential motives behind the act of pardoning Beelzebub, despite his past transgressions. These terms do not refer to separate beings or forces but rather to the supreme attributes of the cosmic source.
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All-lovingness expresses a boundless, impartial love that embraces all creation without exception.
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All-forgiveness conveys the idea of an infinite mercy that transcends justice, allowing for renewal, redemption, and return.
Both terms exemplify Gurdjieff’s portrayal of the divine not as a punitive authority, but as the sustaining origin of all existence—whose essential nature includes benevolence, patience, and a willingness to allow beings to evolve through experience and error.
They are capitalized in the 1950 edition and may be treated either as separate glossary entries or as subordinate concepts under His Endlessness.
Term: Ors
Page: 52
Definition:
Ors is the name of the planet to which Beelzebub was exiled by order of His Endlessness, as a result of earlier transgressions described only vaguely at this point in the narrative. It is located in a remote corner of the Universe and serves as the location of Beelzebub’s long exile prior to the current voyage aboard the Karnak.
While no specific details about Ors are provided in Chapter 2 beyond its role as the site of exile, the name functions to emphasize both the scale of cosmic justice and the narrative distance between Beelzebub’s former state and his eventual return to Karatas. Later passages in the book clarify that Ors corresponds to what humans call the “solar system”—specifically, the system including the planet Earth.
Thus, Ors holds a central narrative and symbolic role as the theater of Beelzebub’s observations on human life and behavior.
Term: Mars
Page: 52
Definition:
Mars is one of the planets within the solar system (identified in the book as the system Ors) where the ship Karnak makes a stop during its voyage. It is mentioned briefly in Chapter 2 as the point at which a delay occurs, providing the opportunity for Beelzebub to begin speaking with his grandson Hassein and recounting his past.
While the text offers no description of Mars itself in this early reference, its role is functional and transitional—it initiates the narrative frame. In later chapters, Mars and other planets of the solar system are given fuller treatment, often as settings for Beelzebub’s explorations and commentaries on the strange behaviors of “three-brained beings,” particularly on Earth.
The use of the Earth-recognizable name Mars—unlike many other invented terms—serves as a bridge between Gurdjieff’s cosmology and the reader’s familiar astronomical knowledge.
Term: Great Universe
Page: 53
Definition:
Great Universe A foundational term in Gurdjieff’s cosmology, referring to the totality of all worlds and levels of existence, structured in a lawful hierarchy. Often associated with the Ray of Creation, the Great Universe encompasses everything from the Most Holy Sun Absolute to the smallest particles of matter. In contrast to localized or planetary perspectives, it emphasizes universal scale, objective laws, and the interdependence of all beings and forces.
Term: Being-existence
Page: 53
Definition:
Being-existence refers to the mode or condition of existence specific to conscious, individualized beings—particularly “three-brained beings” like humans. In Gurdjieff’s cosmology, it contrasts with mere mechanical existence or the passive being of inanimate matter.
The term implies a qualitative state that includes responsibility, experience, and participation in the great cosmic laws—especially the law of Reciprocal Maintenance. In Chapter 2, Beelzebub explains that the purpose of his long exile was to acquire knowledge concerning the “details of the organization of the process of being-existence,” suggesting that such existence is not arbitrary, but structured and meaningful within the universal order.
In Gurdjieff’s framework, being-existence evolves in relation to conscious effort, inner development, and alignment with cosmic purpose. It includes the potential for transformation and is governed by principles distinct from physical survival or social functioning.
Term: Three-brained beings
Page: 53
Definition:
Three-brained beings is a key term in Gurdjieff’s cosmology, referring to beings—such as humans—who possess three distinct centers or "brains" for perceiving, responding to, and processing reality. These are:
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The intellectual center (thinking)
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The emotional center (feeling)
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The moving-instinctive center (action, sensation)
In Beelzebub’s Tales, Beelzebub is tasked during his exile with observing the “strange psyche” of three-brained beings on various planets, particularly Earth. This designation sets such beings apart from others in the Universe who may possess only one or two brains and thus are less complex in their inner processes.
The triple-brain configuration allows for a unique potential: the development of higher consciousness and self-knowledge. However, when unbalanced or undeveloped, it also makes three-brained beings uniquely prone to confusion, self-deception, and spiritual degeneration—central themes in Beelzebub’s commentary on humanity.
Term: World Harmony
Page: 54
Definition:
World Harmony is a phrase used to describe the great universal equilibrium maintained throughout the entirety of the Megalocosmos. In the cosmological framework of Beelzebub’s Tales, this harmony is not passive or accidental—it results from the lawful interplay and interdependence of all cosmic units, maintained through the Law of Reciprocal Maintenance and other divine laws established by His Endlessness.
Beelzebub’s exile was permitted to end, in part, because his acquired knowledge about the details of being-existence—particularly concerning three-brained beings—was expected to be of practical value in "corresponding deliberations" related to maintaining this World Harmony.
Thus, World Harmony represents both a metaphysical ideal and a functional goal: the balance and stability of all existence, from the largest cosmic systems to the individual consciousness of beings. It is dynamic, requiring understanding and participation rather than passive acceptance.
Term: Ashiata Shiemash
Page: 54
Definition:
Ashiata Shiemash is introduced as a highly venerated Sacred Individual who was once sent by His Endlessness to the planet Earth. In Chapter 2, Beelzebub mentions him as one of the few messengers whose teachings brought significant, beneficial results to the psyche of three-brained beings on Earth.
Unlike most “sacred individuals” sent to help humanity, whose labors had little lasting effect, Ashiata Shiemash is set apart for the “results of his labors”—implying that his influence was both real and enduring. This makes him a figure of special interest in Beelzebub’s long observation of Earth’s history.
Later in the book, Ashiata Shiemash becomes a central figure in Beelzebub’s analysis of the degeneration of human understanding and the loss of what he calls The Sacred Impulse of Conscience. His teachings and the fate of his efforts are explored in greater detail in subsequent chapters.
Term: Active being-mentation
Page: 55
Definition:
Active being-mentation refers to the conscious, intentional form of thought specific to developed three-brained beings. It contrasts with passive, automatic, or associative thinking. In Gurdjieff’s framework, mentation (thinking or cognition) can occur at various levels of quality and responsibility, but active being-mentation implies:
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Inner participation of the whole being (not just the intellect)
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Volitional attention and sustained effort
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A process aligned with conscience and higher laws
In Chapter 2, Beelzebub refers to a certain time on Earth when active being-mentation still functioned among the beings there. This suggests a distant epoch when humans were capable of true understanding and inner perception—before the degeneration he frequently laments throughout the book.
The term points toward the aim of conscious development: not merely to think, but to be, know, and act in unified, aware fashion.
Term: Hassein
Page: 55
Definition:
Hassein is the grandson of Beelzebub and a central character in the narrative frame of Beelzebub’s Tales to His Grandson. He accompanies Beelzebub and the servant Ahoon aboard the ship Karnak during the journey back to Karatas. It is primarily for Hassein’s benefit that Beelzebub recounts his long experience and observations of life on Earth and throughout the Universe.
The conversations between Beelzebub and Hassein structure the entire book. Hassein is portrayed as curious, intelligent, and respectful—often asking questions that prompt Beelzebub’s elaborate explanations. Through him, the reader is introduced to Gurdjieff’s cosmological and psychological teachings in a pedagogical, intergenerational format.
Hassein represents the future being—receptive to real knowledge, unspoiled by the distortions that plague contemporary three-brained beings. He functions both as student and symbolic heir to the wisdom Beelzebub imparts.
Term: Tooloof
Page: 55
Definition:
Tooloof is the name of Beelzebub’s favorite son, and the father of Hassein. This brief but meaningful reference appears in Chapter 2, establishing Hassein’s lineage and adding emotional depth to Beelzebub’s relationship with his grandson.
The designation of Tooloof as Beelzebub’s favorite son suggests a lineage of particular significance—perhaps implying that Hassein, as his grandson, is especially worthy of Beelzebub’s attention, affection, and instruction. Though no additional details are given about Tooloof’s character, role, or whereabouts, the name anchors Hassein’s identity within a familial structure that carries both narrative and symbolic weight.
In the broader symbolic framework, Tooloof may represent an intermediary generational link—between the wisdom and trials of Beelzebub and the receptive innocence of Hassein.
Term: Kasnik
Page: 55
Definition:
Kasnik is the name given to the highest deck of the ship Karnak. In Chapter 2, Beelzebub, Hassein, and Ahoon are seated there while conversing and observing the surrounding cosmos during their voyage. The Kasnik serves as both a literal and symbolic elevation—a vantage point for reflection, instruction, and the transmission of Beelzebub’s vast experience.
Its description suggests it is not merely a structural platform but a chosen place for important dialogues and observations. As such, it functions like an esoteric “upper room,” a space of contemplation and vision.
Later, Gurdjieff often uses architectural or spatial symbols (like decks, rooms, or chambers) to reflect different levels of perception or being. The Kasnik thus stands as a threshold between the physical journey aboard Karnak and the metaphysical journey of the narrative itself.
Term: Kalnokranonis
Page: 55
Definition:
Kalnokranonis is the name given to a structure on the ship Karnak, described as somewhat resembling a large “glass bell.” It is located above the Kasnik (the highest deck), where Beelzebub, Hassein, and Ahoon sit together during their journey.
Though only briefly mentioned, the Kalnokranonis functions as a symbolic and spatial enclosure—likely a transparent dome or canopy—allowing the characters to observe the boundless spaces of the Universe while remaining protected. The bell-like shape evokes resonance, clarity, and perhaps sacred containment, aligning with Gurdjieff’s layered use of architectural metaphors.
The term, like many of Gurdjieff’s invented words, blends linguistic suggestion with imaginative design—evoking both mystery and function. In this case, it frames the setting for the quiet, elevated conversation that begins the vast unfolding of Beelzebub’s Tales.
Main idea: The journey of Beelzebub aboard the Karnak is introduced within a cosmic frame of reference.
Second idea: The ship departs from Karatas in the Milky Way and heads toward the Pole Star system.
Third idea: Beelzebub is en route to a conference, indicating a social or political dimension to his travel.
He is stating that:
He begins with a cosmic calendar—not the usual Earth-centered reckoning, but a framework of “objective time” hinting at a metaphysically different standard for chronology.
Spatial geography is galactic—Karatas, Milky Way, Pandetznokh, and Polaris are treated as accessible stops in a vast communicative network, not unreachable stars.
“Transspace” is casually introduced—suggesting a normality of interstellar or interdimensional travel, without technological explanation.
Beelzebub is not solitary—his companions and reasons for travel immediately imply a complex social and cosmic backdrop. The drama is not one of exile but of engagement.
Summary
The scene opens in "objective" time: the year 223 after the world's creation, which is 1921 by Earth reckoning. A spaceship called Karnak traverses the universe, departing from the Milky Way's "Assooparatsata" region, en route to the Pole Star system ("Pandetznokh"). Beelzebub is aboard with his entourage, traveling to a conference on the planet Revozvradendr at the request of old friends.