| Chapter 3: The Cause of the Delay in the Falling of the Ship Karnak Summary and Interpretation by ChatGPT |
Source Text: [p. 56]
THE captain soon afterward entered and having performed before Beelzebub all the ceremonies appropriate to Beelzebub’s rank, said:
“Your Right Reverence, allow me to ask your authoritative opinion upon an ‘inevitability’ that lies in the line of our course, and which will hinder our smooth falling by the shortest route.
“The point is that if we follow our intended course, then our ship, after two ‘Kilprenos’* will pass through the solar system ‘Vuanik.’
“But just through where our ship must pass, there must also pass, about a ‘Kilpreno’ before, the great comet belonging to that solar system and named ‘Sakoor,’ or, as it is sometimes called, the ‘Madcap.’
“So if we keep to our proposed course, we must inevitably traverse the space through which this comet will have to pass.”
* The word “Kilpreno” in the language of Beelzebub means a certain period of time, equal approximately to the duration of the flow of time which we call an “hour.”
Source Text:
“Your Right Reverence of course knows that this ‘Madcap’ comet always leaves in its track a great deal of ‘Zilnotrago’† which on entering the planetary body of a being disorganizes most of its functions until all the ‘Zilnotrago’ is volatilized out of it.
“I thought at first,” continued the captain, “of avoiding the ‘Zilnotrago’ by steering the ship around these spheres, but for this a long detour would be necessary which would greatly lengthen the time of our passage. On the other hand, to wait somewhere until the ‘Zilnotrago’ is dispersed would take still longer.”
† The word “Zilnotrago” is the name of a special gas similar to what we call “cyanic acid.”
Main idea: The comet leaves behind a toxic gas called Zilnotrago that disrupts living organisms.
Second idea: The captain initially considered rerouting or pausing the voyage to avoid it.
Third idea: Both rerouting and waiting would delay the trip more than continuing as planned.
- “this ‘Madcap’ comet always leaves in its track a great deal of ‘Zilnotrago’”
- The comet regularly emits a large quantity of a harmful substance called Zilnotrago.
- “on entering the planetary body of a being disorganizes most of its functions”
- If this gas enters a living organism, it throws off its internal systems and operations.
- “until all the ‘Zilnotrago’ is volatilized out of it”
- The disruption continues until the gas naturally evaporates or escapes from the body.
- “avoiding the ‘Zilnotrago’ by steering the ship around these spheres”
- The captain thought of changing course to go around the affected space.
- “but for this a long detour would be necessary which would greatly lengthen the time”
- Such a reroute would add significant duration to their journey.
- “to wait somewhere until the ‘Zilnotrago’ is dispersed would take still longer”
- Waiting in place for the gas to dissipate would cause even more delay.
He is stating that:
The comet’s trail leaves behind a noxious gas that harms living beings, and though alternative routes exist to avoid it, they would require unacceptable delays. Thus, the situation poses a dilemma between speed and safety.
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He names a comet's trail as biologically disruptive… presenting cosmic phenomena as intimately entangled with living systems, not just mechanical or inertial events.
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“Zilnotrago” as cyanic acid is an analogy… suggesting real biochemical analogs, hinting that Gurdjieff’s cosmology bridges the esoteric and scientific domains.
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The binary of “detour” or “wait” frames the captain’s reasoning… not just as logistical but existential—how to navigate dangers that cannot be directly confronted?
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Cosmic travel here involves atmospheric contamination risk… an implicit metaphor for spiritual or psychic exposure during transit through unknown inner or outer territories.
Summary
The captain explains that the comet “Madcap” emits a dangerous substance called Zilnotrago, which severely disrupts biological function until it fully dissipates. He considered two alternatives to avoid it—either taking a lengthy detour or waiting until the gas clears—but both options would significantly delay the journey.
Source Text: [p. 57]
“In view of the sharp distinction in the alternatives before us, I cannot myself decide what to do, and so I have ventured to trouble you, your Right Reverence, for your competent advice.”
The captain having finished speaking, Beelzebub thought a little and then said as follows:
“Really, I do not know how to advise you, my dear Captain. Ah, yes … in that solar system where I existed for a long time, there is a planet called Earth. On that planet Earth arose, and still continue to arise, very strange three-centered beings. And among the beings of a continent of that planet called ‘Asia,’ there arose and existed a very wise three-brained being whom they called there ‘Mullah Nassr Eddin.’
“For each and every peculiar situation great and small in the existence of the beings there,” Beelzebub continued, “this same terrestrial sage Mullah Nassr Eddin had an apt and pithy saying.”
Main idea: The captain requests Beelzebub’s guidance due to the difficulty of the decision.
Second idea: Beelzebub admits his own indecision and introduces an Earth-based figure known for wisdom in peculiar situations.
Third idea: Beelzebub highlights the value of proverbial insight from a being named Mullah Nassr Eddin.
- “I cannot myself decide what to do”
- The captain is unsure which option to choose on his own.
- “ventured to trouble you … for your competent advice”
- He respectfully asks Beelzebub for help in making the decision.
- “in that solar system where I existed for a long time”
- Beelzebub recalls his lengthy stay in the solar system that includes Earth.
- “very strange three-centered beings”
- He describes Earth's inhabitants as highly unusual, possessing three centers.
- “this same terrestrial sage Mullah Nassr Eddin had an apt and pithy saying”
- Mullah Nassr Eddin was known for concise, wise expressions suited to odd situations.
He is stating that:
The captain is asking for help in navigating a difficult choice, but Beelzebub demurs, recalling instead a wise Earth being, Mullah Nassr Eddin, whose sayings might offer more clarity than direct advice. This sets the stage for using humorous or symbolic wisdom to resolve serious cosmic dilemmas.
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He begins by refusing direct advice… showing that wisdom may come not from commands, but indirection or story.
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Earth appears not as a backdrop but as a reference point… for metaphysical teaching through archetypal figures like Mullah Nassr Eddin.
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“Strange three-centered beings”… is a signature Gurdjieff phrase that recontextualizes humanity from an external cosmological perspective.
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Mullah Nassr Eddin is introduced as a mouthpiece… for absurd, sharp-edged truth—perhaps closer to Gurdjieff’s own role than Beelzebub lets on.
Summary
Faced with the dilemma, the captain defers to Beelzebub, who himself admits uncertainty. Rather than provide a direct answer, Beelzebub shifts attention to a memory from Earth—a planet populated by unusual three-centered beings. He introduces Mullah Nassr Eddin, a wise being from Asia, known for his apt proverbs that addressed life’s many odd situations.
Source Text:
“As all his sayings were full of the sense of truth for existence there, I also always used them there as a guide, in order to have a comfortable existence among the beings of that planet.
“And in the given case too, my dear Captain, I intend to profit by one of his wise sayings.
“In such a situation as has befallen us, he would probably say:
“‘You cannot jump over your knees and it is absurd to try to kiss your own elbow.’
“I now say the same to you, and I add: there is nothing to be done; when an event is impending which arises from forces immeasurably greater than our own, one must submit.”
Main idea: Beelzebub chooses to rely on the wisdom of Mullah Nassr Eddin in this moment of cosmic uncertainty.
Second idea: He offers a proverb that illustrates the futility of fighting against overpowering forces.
Third idea: His conclusion is surrender—not in weakness, but in realistic acceptance of scale.
- “full of the sense of truth for existence there”
- Deeply attuned to the lived reality of life on Earth.
- “I also always used them there as a guide”
- Beelzebub himself relied on these sayings for practical wisdom.
- “You cannot jump over your knees and it is absurd to try to kiss your own elbow.”
- A metaphor for inherent limitations—some things are simply impossible, and striving against them is foolish.
- “there is nothing to be done”
- We must accept what we cannot change.
- “forces immeasurably greater than our own”
- Overwhelming cosmic or natural events that are beyond human (or shipboard) control.
- “one must submit”
- The only reasonable response is surrender or resignation.
He is stating that:
There is no wise course of action except acceptance. When faced with unavoidable, greater forces, resistance only adds suffering. Humor and proverbial insight may help us face what logic and control cannot.
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He begins by invoking a comic proverb… yet ends in existential submission, merging absurdity and fatalism.
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The proverb is physically ridiculous… yet spiritually incisive—it reveals the illusion of control.
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He chooses indirect teaching over command… exemplifying Fourth Way pedagogy: make the student *see* rather than obey.
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The vastness of cosmic forces… is not dramatized but normalized, reinforcing that surrender is part of intelligent navigation.
Summary
Beelzebub recalls that Mullah Nassr Eddin’s sayings always aligned with the nature of terrestrial life and helped him navigate existence there. He applies one such saying now—an absurd but truthful metaphor about physical limits—to convey that some situations are beyond one’s control. When vast cosmic forces are in motion, resistance is pointless; one must accept and endure.
Source Text: [p. 58]
“The only question is, which of the alternatives you mentioned should be chosen—that is, to wait somewhere or to add to our journey by a ‘detour.’
“You say that to make a detour will greatly lengthen our journey but that waiting will take still longer.
“Good, my dear Captain. Suppose that by making the detour we should save a little time, what do you think: Is the wear and tear of the parts of our ship’s machinery worth while for the sake of ending our journey a little sooner?
“If the detour should involve even the most trifling damage to our ship, then in my opinion we ought to prefer your second suggestion, that is, to stop somewhere until the path is cleared of the noxious ‘Zilnotrago.’ By that means we should spare our ship useless damage.
“And we will try to fill the period of this unforeseen delay with something useful for us all.”
Main idea: Beelzebub advises against taking the detour if it risks even minor ship damage.
Second idea: He prioritizes the long-term integrity of the vessel over short-term time gains.
Third idea: The delay can be made valuable by using the time for something useful.
- “which of the alternatives you mentioned should be chosen”
- He is narrowing the decision down to either waiting or detouring.
- “make a detour will greatly lengthen our journey but … waiting will take still longer”
- The detour is shorter than waiting, but both cause delay.
- “Is the wear and tear of the parts … worth while for the sake of ending our journey a little sooner?”
- Is the potential harm to the ship justified by a small gain in time?
- “prefer your second suggestion … to stop somewhere”
- He opts for waiting as the wiser course of action.
- “we will try to fill the period … with something useful”
- They will use the delay productively rather than passively endure it.
He is stating that:
Risking damage to the ship for a minor time advantage is unwise. It is better to pause safely and make good use of the delay than to rush and degrade valuable systems. Careful stewardship and purposeful waiting are preferable to impatient speed.
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He begins by restating the decision calmly… modeling measured reflection in the face of constraint.
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He chooses patience and protection… over the modern reflex to optimize for speed at all costs.
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He revalues delay… not as wasted time but as an opportunity to be used intentionally.
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Cosmic navigation as metaphor… for how to respond wisely to conditions beyond our control—by preserving inner machinery rather than forcing an outcome.
Summary
Beelzebub evaluates the options and chooses patience over speed. Even if the detour might save some time, it could risk mechanical strain on the ship. He favors waiting for the Zilnotrago to dissipate, emphasizing the importance of preserving the ship. Rather than waste this delay, he suggests they use it for collective benefit.
Source Text:
“For instance, it would give me personally great pleasure to talk with you about contemporary ships in general and about our ship in particular.
“Very many new things, of which I still know nothing, have been done in this field during my absence from these parts.
“For example, in my time these big transspace ships were so complicated and cumbersome that it took almost half their power to carry the materials necessary to elaborate their possibility of locomotion.
“But in their simplicity and the freedom on them these contemporary ships are just embodiments of ‘Bliss-stokirno.’”
Main idea: Beelzebub expresses interest in discussing modern ships and learning about recent advancements.
Second idea: He contrasts past inefficiencies with the present grace of current vessels.
Third idea: He praises the simplicity and freedom of modern ships as expressions of ideal design.
- “give me personally great pleasure to talk with you”
- I would truly enjoy having a discussion with you.
- “Very many new things … have been done in this field”
- There have been many innovations in ship technology during my absence.
- “took almost half their power to carry the materials … to elaborate their possibility of locomotion”
- The ships used so much energy just to transport the components that made movement possible.
- “these contemporary ships are just embodiments of ‘Bliss-stokirno.’”
- Today’s ships represent a kind of ideal joy or harmony through their simplicity and openness.
He is stating that:
He looks forward to using the delay to explore how space travel has advanced during his absence. Once bulky and self-defeating, ships have now become models of efficiency and grace—so much so that he sees them as manifestations of a higher aesthetic or experiential ideal.
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He begins by welcoming delay… as an invitation to curiosity and reflective conversation rather than frustration.
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The phrase “Bliss-stokirno”… adds mythic resonance—blending engineering with existential satisfaction.
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He frames technical progress… not merely in terms of function, but spiritual elegance—simplicity as an evolutionary achievement.
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His admission of ignorance… models a rare humility from a cosmic elder, signaling that growth continues across all scales and ages.
Summary
Beelzebub turns the moment toward curiosity and learning, expressing a desire to discuss the new advancements in spacefaring vessels. He admits to being out of touch with recent innovations. In his era, such ships were burdensome and inefficient—needing much energy just to move themselves. But now, he admires their streamlined elegance, calling them embodiments of “Bliss-stokirno,” a word suggestive of joy or perfection in simplicity.
Source Text:
“There is such a simplicity for beings upon them and such freedom in respect of all being-manifestations that at times you forget that you are not on one of the planets.
“So, my dear Captain, I should like very much to know how this boon was brought about and how the contemporary ships work.
“But now go and make all arrangements necessary for the required stopping. And then, when you are quite free, come to me again and we will pass the time of our unavoidable delay in conversation useful for us all.”
Main idea: Beelzebub is impressed by the comfort and freedom provided by the new ships.
Second idea: He expresses interest in understanding the technology and improvements that made this possible.
Third idea: He asks the captain to prepare for the stop and later rejoin him for valuable dialogue during the enforced pause.
- “such a simplicity for beings upon them”
- The ships provide a very straightforward, unburdened experience for those aboard.
- “freedom in respect of all being-manifestations”
- Beings can express and experience themselves freely aboard the ship.
- “you forget that you are not on one of the planets”
- Being on the ship feels so natural, it’s easy to forget you’re in space.
- “how this boon was brought about”
- He wonders what innovations made this level of ease and comfort possible.
- “make all arrangements necessary for the required stopping”
- Beelzebub tells the captain to prepare for the ship’s temporary halt.
- “we will pass the time … in conversation useful for us all”
- They will make good use of the delay by engaging in meaningful dialogue.
He is stating that:
The ship’s design offers such comfort that it rivals planetary life. Beelzebub is eager to learn how this transformation came about. In the meantime, the captain should make the necessary preparations for their stop, after which they can use the delay to deepen understanding together.
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He begins by blending admiration with inquiry… revealing curiosity as the natural follow-up to wonder.
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The phrase “freedom in respect of all being-manifestations”… frames technological progress as a support for inner experience, not just efficiency.
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He turns a logistical problem into a philosophical opportunity… again modeling Fourth Way adaptability—using conditions as fuel for Work.
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The mundane delay becomes a doorway… for transmission, curiosity, and deepening connection—a principle core to Gurdjieff’s method.
Summary
Beelzebub marvels at how comfortable and liberating the modern ships feel—so much so that one forgets they are not on a planetary surface. Curious about how this advancement was achieved, he invites the captain to explain the workings of such ships. But first, the captain must arrange the stop. Beelzebub closes with an invitation to turn the delay into a time of shared learning and meaningful conversation.
Source Text: [p. 59]
When the captain had gone, Hassein suddenly sprang to his feet and began to dance and clap his hands and shout:
“Oh, I’m glad, I’m glad, I’m glad of this.”
Beelzebub looked with affection on these joyous manifestations of his favorite, but old Ahoon could not restrain himself and, shaking his head reproachfully, called the boy—half to himself—a “growing egoist.”
Main idea: Hassein reacts with childlike joy to the news of the delay.
Second idea: Beelzebub responds affectionately, but Ahoon sees the moment as revealing youthful egoism.
- “Hassein suddenly sprang to his feet and began to dance and clap his hands”
- He physically expressed excitement and delight, unable to contain himself.
- “Oh, I’m glad, I’m glad, I’m glad of this.”
- He repeats his joy aloud, emphasizing his emotional response.
- “Beelzebub looked with affection on these joyous manifestations”
- Beelzebub was fondly amused or touched by Hassein’s excitement.
- “shaking his head reproachfully, called the boy … a ‘growing egoist.’”
- Ahoon disapproves, seeing the celebration as self-centered behavior.
He is stating that:
Hassein is overjoyed at the prospect of more time with Beelzebub, but his unreserved celebration reveals a youthful lack of perspective. While Beelzebub responds with tolerance, Ahoon’s reaction shows concern about Hassein’s growing self-focus.
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He begins with spontaneous joy… but it is quickly contextualized by a subtle critique, grounding the enthusiasm in a developmental arc.
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Ahoon’s comment shifts the mood… offering a moral lens—egoism vs. innocent delight—without direct rebuke.
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Beelzebub’s silence and affectionate gaze… suggest a broader, patient view of development, where joy and egoism may coexist.
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The childlike and the cosmic intersect… as the narrative shifts from technical and philosophical discourse back into relational, emotional texture.
Summary
After the captain departs, Hassein bursts into a display of exuberant joy, delighted by the unexpected delay. Beelzebub watches his young companion with warmth, while Ahoon—less indulgent—mutters critically, referring to Hassein as a “growing egoist,” hinting at the boy’s self-centered enthusiasm.
Source Text:
Hearing what Ahoon called him, Hassein stopped in front of him, and, looking at him mischievously, said:
“Don’t be angry with me, old Ahoon. The reason of my joy is not egoism but only the coincidence which chances to be happy for me. You heard, didn’t you? My dear grandfather did not decide only just to make a stop, but he also promised the captain to talk with him. …
“And you know, don’t you, that the talks of my dear grandfather always bring out tales of places where he has been, and you know also how delightfully he tells them and how much new and interesting information becomes crystallized in our presences from these tales.”
Main idea: Hassein responds playfully to Ahoon’s accusation of egoism.
Second idea: He explains that his joy comes from the prospect of hearing Beelzebub tell stories again.
Third idea: These tales are deeply meaningful and transformative for listeners.
- “looking at him mischievously”
- With playful defiance or teasing expression.
- “not egoism but only the coincidence which chances to be happy for me”
- It’s not selfishness, just a fortunate turn of events that makes him happy.
- “he also promised the captain to talk with him”
- Beelzebub didn’t just decide to stop, he agreed to speak—implying storytelling time.
- “delightfully he tells them”
- Beelzebub’s storytelling style is engaging and enjoyable.
- “how much new and interesting information becomes crystallized in our presences”
- His stories help solidify deep, lasting understanding in those who hear them.
He is stating that:
His excitement isn’t self-centered but sparked by the chance to hear Beelzebub’s stories—tales that not only entertain but also deeply enrich the listener’s understanding and being.
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He begins in mischief but moves quickly to reverence… showing the blend of youthful joy and genuine appreciation for inner development.
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“Crystallized in our presences”… introduces a key Fourth Way theme—accumulated understanding becomes part of being, not just memory.
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He connects narrative with transformation… framing Beelzebub not just as a storyteller, but as a transmitter of meaning that changes the listener.
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The innocence of joy… is recontextualized as readiness to receive, not just excitement for its own sake.
Summary
Hassein defends his joy, insisting it’s not self-centered but stems from the fortunate coincidence of a stop that will lead to storytelling. He reminds Ahoon that Beelzebub’s talks are not only delightful but rich in substance, yielding lasting impressions and understandings in those who listen attentively.
Source Text:
“Where is the egoism? Hasn’t he himself, of his own free will, having weighed with his wise reason all the circumstances of this unforeseen event, decided to make a stop which evidently doesn’t upset his intended plans very much?
“It seems to me that my dear grandfather has no need to hurry; everything necessary for his rest and comfort is present on the Karnak and here also are many who love him and whom he loves.
“Don’t you remember he said recently we must not oppose forces higher than our own’ and added that not only one must not oppose them, but even submit and receive all their results with reverence, at the same time praising and glorifying the wonderful and providential works of Our Lord Creator?”
Main idea: Hassein argues there is no egoism—Beelzebub made the decision wisely and freely.
Second idea: He suggests there is no urgency—Beelzebub is well-provided for and surrounded by love.
Third idea: He reiterates a teaching: submit to higher forces with praise and reverence.
- “Hasn’t he himself, of his own free will … decided to make a stop”
- Beelzebub chose to pause of his own accord, after thoughtful consideration.
- “which evidently doesn’t upset his intended plans very much”
- This decision doesn’t appear to interfere seriously with his goals.
- “everything necessary for his rest and comfort is present on the Karnak”
- The ship already provides all that he needs to be at ease.
- “here also are many who love him and whom he loves”
- He is surrounded by a caring community, adding to his well-being.
- “we must not oppose forces higher than our own … submit and receive all their results with reverence”
- One must accept what is beyond their control and do so with humility and praise.
He is stating that:
The stop was chosen freely and wisely by Beelzebub, and it poses no hardship. Rather than being selfish, Hassein is happy to witness more of his grandfather’s teaching. He affirms that true wisdom lies in yielding reverently to greater forces, as Beelzebub himself taught.
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He begins by rebutting an accusation… not with defensiveness but with philosophical affirmation of Beelzebub’s wisdom.
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He recasts surrender as sacred participation… not passive resignation, but reverent alignment with the divine order.
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He links love, rest, and teaching as sufficient conditions… showing a youthful but accurate intuition about what makes delay worthwhile.
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The invocation of “Our Lord Creator”… grounds cosmic travel in theological orientation—linking obedience to universal design.
Summary
Hassein continues defending himself, pointing out that Beelzebub chose the delay with calm reasoning, not under duress. He reflects that there’s no need to rush—the ship offers comfort, and those aboard love and support Beelzebub. He also reminds Ahoon of Beelzebub’s recent teaching: that one must not resist higher forces, but submit to them with reverence and gratitude toward the Creator.
Source Text: [p. 60]
“I am not glad because of the misadventure but because an unforeseen event issuing from above has occurred, owing to which we shall be able to listen once more to the tales of my dear grandfather.
“Is it my fault that the circumstances are by chance most desirable and happy for me?
“No, dear Ahoon, not only should you not rebuke me, but you should join me in expressing gratitude to the source of all beneficent results that arise.”
Main idea: Hassein says his joy is not about the misadventure itself but about the meaningful opportunity it has created.
Second idea: He asserts that he is not at fault for the fortunate alignment of events.
Third idea: He invites Ahoon to express gratitude for the beneficent outcome instead of criticism.
- “not glad because of the misadventure”
- He’s not rejoicing over the mishap itself.
- “but because an unforeseen event issuing from above has occurred”
- He’s happy because a higher force caused an unexpected event that benefits him.
- “we shall be able to listen once more to the tales of my dear grandfather”
- This delay allows another opportunity to hear Beelzebub’s stories.
- “Is it my fault that the circumstances are … happy for me?”
- He insists he should not be blamed just because the outcome favors him.
- “you should join me in expressing gratitude to the source of all beneficent results”
- Rather than criticize, Ahoon should share in his thankfulness for divine providence.
He is stating that:
His happiness is not from the delay itself but from the higher cause behind it—an opportunity to receive more wisdom from Beelzebub. Rather than blame him for rejoicing, Ahoon should join him in recognizing and honoring the benevolent origin of such unexpected blessings.
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He begins by distinguishing joy from gloating… showing awareness that misfortune can birth grace.
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He reorients blame into blessing… demonstrating a perspective trained in intentional seeing and gratitude.
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The phrase “issuing from above”… aligns the event with cosmological causation, a principle deeply embedded in Gurdjieff’s framework.
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This final moment shifts tone… from defense to invitation—from egoism to shared reverence for divine unfolding.
Summary
Hassein closes his defense by clarifying that his joy is not over the misfortune itself, but over the unexpected blessing it brings—the chance to hear more of Beelzebub’s tales. He rejects blame for the happiness this coincidence brings him, and instead urges Ahoon to shift perspective: to feel gratitude toward the higher source that allows good to emerge from disruption.
Source Text:
All this time Beelzebub listened attentively and with a smile to the chatter of his favorite, and when he had finished said:
“You are right, dear Hassein, and for being right I will tell you, even before the captain’s arrival, anything you like.”
Upon hearing this, the boy at once ran and sat at the feet of Beelzebub and after thinking a little said:
“My dear Grandfather, you have told me so much about the solar system where you spent so many years, that now perhaps I could continue just by logic alone to describe the details of the nature of that peculiar corner of our Universe.
“But I am curious to know whether there dwell three-brained beings on the planets of that solar system and whether higher ‘being-bodies’ are coated in them.
“Please tell me now about just this, dear Grandfather,” concluded Hassein, looking affectionately up at Beelzebub.
Main idea: Beelzebub validates Hassein’s joyful outlook and invites a question.
Second idea: Hassein asks whether three-brained beings inhabit that solar system and develop higher being-bodies.
Third idea: His request is framed with affection and anticipation of real knowledge.
- “Beelzebub listened attentively and with a smile”
- He paid full attention and was pleased by Hassein’s words.
- “for being right I will tell you … anything you like”
- He rewards Hassein’s clarity by allowing him to choose a topic to discuss.
- “now perhaps I could continue just by logic alone”
- Hassein believes he has learned enough to infer further details logically.
- “three-brained beings … and whether higher ‘being-bodies’ are coated in them”
- He wants to know if advanced beings like himself exist there and develop spiritually.
- “looking affectionately up at Beelzebub”
- His request is intimate, admiring, and hopeful.
He is stating that:
Because Hassein showed understanding and reverence, Beelzebub invites his inquiry. Hassein chooses to ask about the existence and spiritual evolution of three-brained beings in the solar system where Beelzebub once lived—an earnest plea for cosmological and metaphysical knowledge.
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He begins with a smile and affirmation… confirming that right attitude grants access to deeper knowledge.
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He offers “anything you like”… but Hassein chooses a profound question, not trivial amusement—showing his maturity.
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The question centers on “higher being-bodies”… not just life, but the development of soul—linking cosmology with inner evolution.
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This request bridges narrative and doctrine… pivoting the text toward Beelzebub’s next major teaching moment.
Summary
Beelzebub listens warmly to Hassein’s defense and rewards his insight with an open offer to ask any question. Seizing the moment, Hassein eagerly sits at his grandfather’s feet and asks whether three-brained beings exist in the solar system Beelzebub once inhabited, and if those beings develop higher being-bodies. He wants not stories, but insight into the evolutionary reality of life in that solar system.
Source Text: [p. 61]
“Yes,” replied Beelzebub, “on almost all the planets of that solar system also, three-brained beings dwell, and in almost all of them higher being-bodies can be coated.
“Higher being-bodies, or as they are called on some planets of that solar system, souls, arise in the three-brained beings breeding on all the planets except those before reaching which the emanations of our ‘Most Holy Sun Absolute,’ owing to repeated deflections, gradually lose the fullness of their strength and eventually cease entirely to contain the vivific power for coating higher being-bodies.
“Certainly, my boy, on each separate planet of that solar system also, the planetary bodies of the three-brained beings are coated and take an exterior form in conformity with the nature of the given planet, and are adapted in their details to the surrounding nature.
Main idea: Three-brained beings exist across most planets in that solar system and can grow higher being-bodies.
Second idea: Souls fail to form on planets too far from the Sun Absolute due to weakened emanations.
Third idea: The bodies of these beings adapt to each planet’s specific nature.
- “on almost all the planets of that solar system also, three-brained beings dwell”
- Beings like us—capable of reason, feeling, and movement—live on most of those planets.
- “in almost all of them higher being-bodies can be coated”
- Most planets allow for the development of a soul or spiritual body.
- “emanations of our ‘Most Holy Sun Absolute’ … cease entirely to contain the vivific power”
- The energy from the divine source weakens over distance and can no longer support soul formation on distant planets.
- “planetary bodies … are coated and take an exterior form in conformity with the nature of the given planet”
- The physical body of a being is shaped by the conditions of the planet it’s born on.
- “adapted in their details to the surrounding nature”
- Each being is finely attuned to its environment.
He is stating that:
Most planets in that solar system host three-brained beings capable of spiritual evolution. But this potential fades the farther one is from the divine center—the Sun Absolute. Each being’s body reflects the unique conditions of its world, suggesting deep integration between spirit and matter, and between universal principle and local adaptation.
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He begins with a cosmological confirmation… that souls can arise on many planets, not just Earth—radically decentralizing spiritual privilege.
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“Emanations of the Sun Absolute”… links cosmic distance with metaphysical decay—a signature Gurdjieffian fusion of physics and theology.
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The adaptation of form to planetary nature… subtly aligns Darwinian principle with esoteric cosmology.
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This teaching reframes evolution… as not merely material, but a gradient of divine energy and receptivity through space.
Summary
Beelzebub confirms that three-brained beings exist on nearly all planets in the solar system and that higher being-bodies (souls) can form in them—except on planets too far from the Sun Absolute, where its emanations no longer have the necessary life-giving force. The physical forms of these beings differ from planet to planet, shaped by each world’s unique nature and conditions.
Source Text:
“For instance, on that planet on which it was ordained that all we exiles should exist, namely, the planet Mars, the three-brained beings are coated with planetary bodies having the form—how shall I tell you—a form like a ‘karoona,’ that is to say, they have a long broad trunk, amply provided with fat, and heads with enormous protruding and shining eyes. On the back of this enormous ‘planetary body’ of theirs are two large wings, and on the under side two comparatively small feet with very strong claws.
“Almost the whole strength of this enormous ‘planetary body’ is adapted by nature to generate energy for their eyes and for their wings.
“As a result, the three-brained beings breeding on that planet can see freely everywhere, whatever the ‘Kal-da-zakh-tee,’ and they can also move not only over the planet itself but also in its atmosphere and some of them occasionally even manage to travel beyond the limits of its atmosphere.
Main idea: The Martian beings have a specific form suited to their planet—called “karoona.”
Second idea: Their anatomy is engineered for vision and flight, allocating energy toward these capacities.
Third idea: Their mobility extends across planetary and atmospheric space—and sometimes beyond.
- “on that planet … namely, the planet Mars”
- He is speaking of Mars, where the exiled beings were assigned to live.
- “form like a ‘karoona’”
- The Martian body shape is likened to something called a karoona—suggesting strangeness and bulk.
- “long broad trunk … amply provided with fat”
- They have a thick, large body that is heavyset or well-padded.
- “enormous protruding and shining eyes”
- Their vision organs are large, bulging, and radiant—likely dominant features.
- “two large wings … two small feet with strong claws”
- They are winged creatures with undersized but powerful grasping legs.
- “adapted by nature to generate energy for their eyes and for their wings”
- Their biology prioritizes energy production for vision and flight functions.
- “whatever the ‘Kal-da-zakh-tee’”
- No matter the conditions of planetary visibility or orientation—they can still see well.
- “move not only over the planet itself but also in its atmosphere … beyond the limits”
- They have advanced locomotion: air mobility and occasional space travel.
He is stating that:
The Martian three-brained beings are built for high sensory input and mobility. Their form is unusual, dominated by large eyes and flight capabilities. Nature has shaped their bodies to adapt perfectly to their planet and even exceed it—giving them access to atmospheric and near-space domains.
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He begins by identifying Mars not by name, but by exile… anchoring the description in Beelzebub’s personal narrative and divine punishment.
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The anatomical portrait is alien and symbolic… combining surrealist imagery with functional adaptation—fat trunk, glowing eyes, wings, claws.
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Energy allocation for vision and flight… subtly echoes the Fourth Way theme of internal economy—what faculties dominate, and why?
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The beings travel not only locally but cosmically… suggesting that physical adaptation can lead to multidimensional reach—Mars as more than a prison, but a stage for higher mobility.
Summary
Beelzebub describes the three-brained beings of Mars, where he and the other exiles were stationed. Their bodies resemble a “karoona”—with fat, elongated trunks, large glowing eyes, wings, and small clawed feet. Their physiology is specialized: most of their energy supports vision and flight. This enables them not only to move easily on Mars, but also through its atmosphere and sometimes even into space.
Source Text: [p. 62]
“The three-brained beings breeding on another planet, a little below the planet Mars, owing to the intense cold there are covered with thick soft wool.
“The external form of these three-centered beings is like that of a ‘Toosook,’ that is, it resembles a kind of ‘double sphere,’ the upper sphere serving to contain the principal organs of the whole planetary body, and the other, the lower sphere, the organs for the transformation of the first and second being-foods.
“There are three apertures in the upper sphere, opening outwards; two serve for sight and the third for hearing.
“The other, the lower sphere, has only two apertures: one in front for taking in the first and second being-foods, and the other at the back for the elimination from the organism of residues.
“To the lower sphere are also attached two very strong sinewy feet, and on each of these is a growth that serves the purpose of fingers with us.
Main idea: The beings are thickly wool-covered due to cold and shaped like a “double sphere.”
Second idea: The upper sphere handles perception and essential organs; the lower handles food transformation and waste.
Third idea: Each sphere contains designated apertures for sensory and bodily functions.
Fourth idea: Two strong legs are affixed to the lower sphere, each ending in a manipulatory growth.
- “covered with thick soft wool”
- They are insulated by fur to survive the extreme cold.
- “form … like a ‘Toosook,’ … ‘double sphere’”
- Their shape is composed of two round sections stacked vertically.
- “upper sphere … principal organs”
- This top section houses the main bodily systems.
- “lower sphere … transformation of the first and second being-foods”
- The bottom part is responsible for processing physical and subtle nourishment.
- “three apertures … two for sight … third for hearing”
- The upper sphere has three sensory openings: two eyes, one ear.
- “only two apertures: one in front … other at the back”
- The lower sphere takes in food from the front and expels waste from the back.
- “attached two very strong sinewy feet … growth that serves the purpose of fingers”
- Each leg ends in a structure that allows manipulation, akin to human hands.
He is stating that:
On a planet colder than Mars, three-brained beings have evolved in a double-sphere form. Their biology is clearly segmented, with sensory organs in the upper sphere and digestive/excretory systems in the lower. Their limbs are strong and dexterous. All features are tightly integrated with the environmental demands of their home world.
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He begins by attributing fur to cold… blending evolutionary logic with esoteric detail.
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The “Toosook” structure introduces alien anatomy… functional yet unlike anything terrestrial.
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He uses Fourth Way food terminology… “first and second being-foods”—linking digestion to esoteric transformation.
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Each aperture and limb is teleologically specific… suggesting deliberate cosmic engineering rather than blind chance.
Summary
Beelzebub describes the physiology of three-brained beings on a cold planet below Mars. Covered in thick wool, they resemble a “Toosook” or double-sphere form. The upper sphere contains primary organs and three sensory openings—two for sight, one for hearing. The lower sphere handles digestion and waste elimination and bears two powerful feet with finger-like extensions. Their bodies are functionally segmented and highly adapted to climate and planetary conditions.
Source Text:
“There is still another planet, a quite small one, bearing the name Moon, in that solar system, my dear boy.
“During its motion this peculiar little planet often approached very near to our planet Mars and sometimes during whole ‘Kilprenos’ I took great pleasure in observing through my ‘Teskooano’* in my observatory the process of existence of the three-brained beings upon it.
“Though the beings of this planet have very frail ‘planetary bodies,’ they have on the other hand a very ‘strong spirit,’ owing to which they all possess an extraordinary perseverance and capacity for work.
“In exterior form they resemble what are called large ants; and, like these, they are always bustling about, working both on and within their planet.
“The results of their ceaseless activity are now already plainly visible.
* “Teskooano” means “telescope.”
Main idea: The Moon is a small planet with three-brained beings that Beelzebub studied from Mars.
Second idea: These beings are physically fragile but spiritually strong, marked by perseverance and productivity.
Third idea: Their form and behavior mirror ants—constant labor, both on and within their planet.
Fourth idea: Their efforts are already producing observable effects.
- “another planet, a quite small one, bearing the name Moon”
- Refers to the Moon as an independent, planet-like body with its own population.
- “approached very near to our planet Mars”
- Its orbit brought it close enough to Mars for sustained observation.
- “observing through my ‘Teskooano’”
- Beelzebub used a telescope to study the Moon’s inhabitants.
- “very frail ‘planetary bodies,’ … very ‘strong spirit’”
- Physically weak but spiritually resilient and focused.
- “resemble what are called large ants”
- They are ant-like in appearance and action—small, tireless, communal workers.
- “results of their ceaseless activity … plainly visible”
- Their labor has led to material or energetic changes visible even from a distance.
He is stating that:
The Moon houses three-brained beings with delicate bodies but tenacious spirits. Like ants, they never stop working, and their collective output has begun to transform their environment. This industriousness is visible even to observers from afar, such as Beelzebub stationed on Mars.
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He begins by elevating the Moon to planetary status… challenging conventional astronomy and signaling metaphysical significance.
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He links frailty with spiritual strength… suggesting that weakness in one domain may enable force in another—a reversal of ordinary values.
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Ant imagery frames labor as sacred and evolutionary… aligning collective effort with planetary transformation.
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He implies karmic or cosmic causality… in that persistent labor changes a world, visibly, over time.
Summary
Beelzebub describes the Moon as a small planet once close to Mars. Using his telescope (“Teskooano”), he observed the life of its three-brained inhabitants. Though physically weak, they exhibit remarkable spiritual strength and tireless work ethic. They resemble large ants in both form and behavior, always busy on and beneath the Moon’s surface. Their industriousness has already begun producing visible results.
Source Text: [p. 63]
“I once happened to notice that during two of our years they ‘tunnelled,’ so to say, the whole of their planet.
“They were compelled to undertake this task on account of the abnormal local climatic conditions, which are due to the fact that this planet arose unexpectedly, and the regulation of its climatic harmony was therefore not prearranged by the Higher Powers.
“The ‘climate’ of this planet is ‘mad,’ and in its variability it could give points to the most highly strung hysterical women existing on another of the planets of that same solar system, of which I shall also tell you.
Main idea: The Moon’s inhabitants tunneled through the planet over two years.
Second idea: They did so in response to extreme and unregulated climate conditions.
Third idea: The Moon arose without cosmic planning, leading to its meteorological chaos.
Fourth idea: Its climate is so erratic it surpasses the emotional instability of the most hysterical women on another planet.
- “during two of our years they ‘tunnelled,’ so to say, the whole of their planet”
- In two Martian years, they excavated the entire Moon underground.
- “on account of the abnormal local climatic conditions”
- Because the weather on the Moon is unusually harsh and unstable.
- “this planet arose unexpectedly”
- The Moon came into being suddenly and wasn’t part of the original cosmic design.
- “regulation of its climatic harmony was therefore not prearranged by the Higher Powers”
- The divine forces had not planned a stable climate for it.
- “The ‘climate’ of this planet is ‘mad’”
- The weather is erratic, uncontrollable, and chaotic.
- “give points to the most highly strung hysterical women”
- Even the most emotionally volatile women on another planet seem calm by comparison.
He is stating that:
The Moon’s beings undertook a massive engineering effort to adapt to their planet’s wild climate—a condition caused by its unplanned, accidental formation. Because the Moon’s climate was never cosmically regulated, it is more extreme and unpredictable than any known psychological instability elsewhere.
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He begins with a monumental labor… tunneling the whole planet—not as myth, but as factual planetary adjustment.
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The Moon is said to be unplanned… defying cosmic order, treated almost as a cosmic accident or improvisation.
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Climatic madness is personified… through an analogy to female hysteria—a culturally dated yet deliberate shock device.
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He attributes engineering response to spiritual resilience… not technical mastery—framing toil as adaptive Work.
Summary
Beelzebub recounts that the Moon beings spent two years tunneling through their entire planet. This massive effort was driven by unstable and abnormal weather, a result of the Moon's unplanned origin. Because it wasn’t cosmically “prearranged,” its climate lacks balance. He calls it “mad,” even more unpredictable than the emotional volatility of the most unstable women from another planet—hinting at a forthcoming comparison.
Source Text:
“Sometimes there are such frosts on this ‘Moon’ that everything is frozen through and through and it becomes impossible for beings to breathe in the open atmosphere; and then suddenly it becomes so hot there that an egg can be cooked in its atmosphere in a jiffy.
“For only two short periods on that peculiar little planet, namely, before and after its complete revolution about its neighbor—another planet nearby—the weather is so glorious that for several rotations the whole planet is in blossom and yields the various products for their first being-food greatly in excess of their general need during their existence in that peculiar intraplanetary kingdom which they have arranged and where they are protected from all the vagaries of this ‘mad’ climate inharmoniously changing the state of the atmosphere.
Main idea: The Moon experiences extreme, life-threatening climate fluctuations—both freezing and scorching.
Second idea: Only two brief seasonal intervals bring harmonious conditions, when the Moon becomes fertile and productive.
Third idea: The Moon beings survive by retreating into an internal habitat insulated from external instability.
- “such frosts … everything is frozen through and through”
- Temperatures drop so low that complete freezing occurs, rendering outdoor life impossible.
- “it becomes impossible for beings to breathe in the open atmosphere”
- The cold renders the atmosphere unbreathable.
- “then suddenly it becomes so hot … an egg can be cooked in its atmosphere in a jiffy”
- Heat surges so quickly and extremely that even raw food could be cooked instantly in the air.
- “two short periods … before and after its complete revolution about its neighbor”
- Twice per orbit, the Moon’s climate stabilizes briefly—creating windows of natural harmony.
- “whole planet is in blossom … products for their first being-food”
- During those times, plants flourish and produce an abundance of physical nourishment.
- “greatly in excess of their general need”
- More food is produced than they typically require.
- “peculiar intraplanetary kingdom … protected from all the vagaries”
- The Moon beings have built an internal refuge to shield themselves from erratic external climate shifts.
He is stating that:
The Moon’s climate is dangerously unpredictable—oscillating between fatal cold and oppressive heat. Only twice per orbit does it become temporarily ideal, enabling lush growth and food production. The beings there cope with these conditions by living underground, in a constructed domain shielded from environmental volatility.
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He begins with brutal physical contrast… between fatal frost and searing heat, compressing climatic extremes into a single narrative window.
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He defines survival not as domination of nature… but as the creation of a protective internal space—a recurring Fourth Way theme of turning inward amid chaos.
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The description of planetary blooming… shows how even the most extreme conditions yield intervals of spiritual and material abundance.
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This passage underscores adaptive intelligence… as a form of Work—engineering inner sanctuaries in a disordered cosmos.
Summary
Beelzebub details the Moon’s wildly unstable climate, where extremes swing from unbearable frost to intense heat. Only two short periods—before and after its orbit around a nearby planet—bring ideal weather, causing the entire Moon to bloom and overproduce food. The Moon beings survive these harsh cycles by living in a self-made inner world—an "intraplanetary kingdom"—shielded from external chaos.
Source Text:
“Nearest to that small planet is another, a larger planet, which also occasionally approaches quite close to the planet Mars and is called Earth.
“The said Moon is just a part of this Earth and the latter must now constantly maintain the Moon’s existence.
“On the just mentioned planet Earth, also, three-brained beings are formed; and they also contain all the data for coating higher being-bodies in themselves.
Main idea: Earth is the planet closest to the Moon and occasionally nears Mars.
Second idea: The Moon originated from Earth and is now sustained by it.
Third idea: Earth is populated by three-brained beings with the potential for spiritual evolution.
- “Nearest to that small planet is another, a larger planet … called Earth”
- Earth is the closest large planet to the Moon and sometimes comes near to Mars.
- “The said Moon is just a part of this Earth”
- The Moon originated from the Earth—it’s not a separately born celestial body.
- “the latter must now constantly maintain the Moon’s existence”
- Earth is cosmically responsible for supporting and stabilizing the Moon’s being.
- “three-brained beings are formed”
- Intelligent, self-aware creatures are born there.
- “they also contain all the data for coating higher being-bodies”
- These beings have the innate potential to develop souls.
He is stating that:
Earth, closely linked to the Moon, bears the burden of its continued existence. Like other inhabited planets, Earth produces three-brained beings who possess all necessary inner components to form higher being-bodies—that is, to evolve spiritually and consciously.
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He begins by redefining planetary identity… revealing the Moon as not autonomous but a dependent fragment of Earth.
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He implies energetic obligation… suggesting Earth exerts continual effort to uphold the Moon—framing celestial mechanics as moral labor.
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He affirms Earth as a site of possibility… where the full potential for spiritual evolution is encoded within the beings themselves.
Summary
Beelzebub identifies Earth as the planet closest to the Moon and explains that the Moon is not an independent body but a fragment of Earth. Earth is now responsible for sustaining the Moon’s continued existence. He confirms that Earth, too, produces three-brained beings—capable, like those on other planets, of developing higher being-bodies.
Source Text: [p. 64]
“But in ‘strength of spirit’ they do not begin to compare with the beings breeding on the little planet aforementioned. The external coatings of the three-brained beings of that planet Earth closely resemble our own; only, first of all, their skin is a little slimier than ours, and then, secondly, they have no tail, and their heads are without horns. What is worst about them is their feet, namely, they have no hoofs; it is true that for protection against external influences they have invented what they call ‘boots’ but this invention does not help them very much.
“Apart from the imperfection of their exterior form, their Reason also is quite ‘uniquely strange.’
“Their ‘being-Reason,’ owing to very many causes about which also I may tell you sometime, has gradually degenerated, and at the present time, is very, very strange and exceedingly peculiar.”
Main idea: Earth beings are spiritually weaker than the Moon beings.
Second idea: Their physical form is similar but less functional—lacking tails, horns, and hooves.
Third idea: They compensate with boots, but these are inadequate.
Fourth idea: Their being-Reason is deeply flawed—degenerated and bizarre.
- “in ‘strength of spirit’ they do not begin to compare”
- Their inner resilience or spiritual force is far weaker than that of the Moon beings.
- “external coatings … closely resemble our own”
- They look roughly similar to Beelzebub’s kind in shape or outline.
- “skin is a little slimier”
- Their flesh is more slick or damp to the touch than his own species.
- “no tail … heads are without horns”
- They lack structural features that Beelzebub’s kind possesses.
- “What is worst … no hoofs”
- The absence of hooves is seen as the most regrettable deficiency.
- “invented … ‘boots’ … does not help … very much”
- They try to make up for lacking hooves with footwear, but it’s an inadequate substitute.
- “Reason also is quite ‘uniquely strange’”
- Their thinking is not just weak but bizarre—something abnormal in its structure.
- “has gradually degenerated”
- Their Reason was once better but has decayed over time.
- “very, very strange and exceedingly peculiar”
- It is now not only distorted but almost incomprehensibly so.
He is stating that:
Earth beings are spiritually and intellectually inferior to other three-brained species. Although their bodily form resembles Beelzebub’s own race, their lack of certain features like tails and hooves is seen as a flaw. More importantly, their Reason has not evolved—it has deteriorated into something strange, unnatural, and possibly dangerous. This degeneration will be explained later.
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He begins by challenging Earth-centric pride… asserting that humans are spiritually weaker than even the ant-like Moon beings.
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He judges evolution not by similarity but by adequacy… favoring functional adaptation (e.g., hooves) over humanoid shape.
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The use of ‘being-Reason’ aligns intellect with ontological quality… suggesting that thought itself has a moral and energetic substance that can decay.
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He foreshadows a deeper cosmic pathology… hinting that the degradation of human Reason is not accidental, but systemic—a core theme of the text to come.
Summary
Beelzebub draws a sharp contrast between Earth beings and those of the Moon, stating that Earth humans have much weaker spirit. Though their external form is similar to his own kind, key differences make them seem inferior: slimy skin, no tail, no horns, and worst of all, no hooves—necessitating ineffective inventions like boots. But beyond the physical, he critiques their “being-Reason” as not merely underdeveloped, but degenerated—strange and distorted, due to numerous causes yet to be revealed.
Source Text:
Beelzebub would have said still more, but the captain of the ship entering at that moment, Beelzebub, after promising the boy to tell him about the beings of the planet Earth on another occasion, began to talk with the captain.
Beelzebub asked the captain to tell him, first, who he was, how long he had been captain, and how he liked his work, and afterwards to explain some of the details of the contemporary cosmic ships.
Main idea: Beelzebub interrupts his account because the captain enters the room.
Second idea: He promises Hassein to resume the Earth discussion later.
Third idea: He begins a new line of questioning—about the captain’s experience and the mechanics of the ship.
- “Beelzebub would have said still more”
- He had more to say but was interrupted.
- “the captain of the ship entering at that moment”
- The arrival of the captain cut off the previous dialogue.
- “after promising the boy to tell him about the beings of the planet Earth on another occasion”
- Beelzebub reassures Hassein that he will continue the story later.
- “began to talk with the captain”
- He shifts focus and initiates a new conversation.
- “asked the captain … who he was, how long he had been captain, and how he liked his work”
- Beelzebub is curious about the captain’s identity and feelings about his role.
- “to explain some of the details of the contemporary cosmic ships”
- He also wants to learn about technological advancements in space travel.
He is stating that:
The conversation about Earth is postponed as Beelzebub turns his attention to the newly arrived captain. He inquires about the captain’s background and requests technical insights into the modern cosmic ships—signaling a shift in focus from anthropological commentary to technological curiosity.
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He begins with a deferral… preserving narrative tension and signaling that Earth’s full story is too large for one sitting.
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The shift in tone is abrupt yet fluid… from existential critique to practical dialogue—showcasing Beelzebub’s multidimensional interest.
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The interest in ship mechanics… reflects a parallel curiosity: as above (cosmic vessels), so below (being-coatings).
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This marks a structural hinge… closing the chapter on metaphysical beings and opening a technical exploration of interstellar engineering.
Summary
Just as Beelzebub was about to continue his analysis of Earth beings, the captain entered. Beelzebub paused the conversation with Hassein, promising to return to the topic later. He redirected his attention to the captain, asking for personal background and technical information about the design and workings of modern interplanetary ships.
Source Text:
Thereupon the captain said:
“Your Right Reverence, I was destined by my father, as soon as I reached the age of a responsible being, for this career in the service of our endless creator.
“Starting with the lowest positions on the transspace ships, I ultimately merited to perform the duties of captain, and it is now eight years that I have been captain on the long-distance ships.
“This last post of mine, namely, that of captain of the ship Karnak, I took, strictly speaking, in succession to my father, when after his long years of blameless service to his endlessness in the performance of the duties of captain from almost the very beginning of the World-creation, he had become worthy to be promoted to the post of Ruler of the solar system ‘Kalman’
Main idea: The captain’s father chose his path of service early in life.
Second idea: He rose through ranks and has served eight years as a long-distance ship captain.
Third idea: He inherited the Karnak post from his father, who was elevated to a divine administrative role after long loyal service.
- “I was destined by my father … for this career”
- His father determined his vocational path in cosmic service from an early age.
- “as soon as I reached the age of a responsible being”
- Upon attaining the developmental threshold where conscious choice and duty begin.
- “Starting with the lowest positions … I ultimately merited to perform the duties of captain”
- He began at the bottom and earned his way to command through service and merit.
- “eight years that I have been captain on the long-distance ships”
- He’s served as a captain of major cosmic vessels for nearly a decade.
- “I took … in succession to my father”
- He inherited his role from his father, continuing a generational tradition of cosmic duty.
- “blameless service … from almost the very beginning of the World-creation”
- His father served flawlessly since ancient times, perhaps since creation itself.
- “promoted to the post of Ruler of the solar system ‘Kalman’”
- His father’s final reward was to govern an entire solar system—Kalman—an exalted post.
He is stating that:
He was placed in service by paternal command and earned his way up the cosmic hierarchy, eventually taking his father’s post aboard the Karnak. His father’s exemplary devotion led to his elevation as Ruler of a solar system, setting a sacred precedent the son now follows.
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He begins with hierarchical devotion… where vocational fate is not chosen but assigned through cosmic lineage.
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He ascends through merit, not just inheritance… blending destiny with labor, a Fourth Way duality of being and doing.
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The father’s origin “from the very beginning of the World-creation”… places this character in near-mythic continuity with the origin of time itself.
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Cosmic posts mirror spiritual development… suggesting that long-term fidelity earns structural roles within the great universal mechanics.
Summary
The captain recounts that he was set on his cosmic career path by his father at the age of responsibility. He rose from the lowest ranks on transspace ships to captaincy, a position he has held for eight years. His current post as captain of the Karnak came through succession: his father, after a near-primordial career of flawless service, was promoted to Ruler of an entire solar system—Kalman.
Source Text: [p. 65]
“In short,” continued the captain, “I began my service just when your Right Reverence was departing for the place of your exile.
“I was still only a ‘sweeper’ on the long-distance ships of that period.
“Yes … a long, long time has passed by."
"Everything has undergone change and is changed since then; only our lord and sovereign remains unchanged. The blessings of ‘Amenzano’ on his unchangeableness throughout Eternity!
Main idea: The captain began his service at the time of Beelzebub’s exile.
Second idea: He started at the bottom—only a sweeper.
Third idea: Much time has passed; all has changed.
Fourth idea: The sole constant is their sovereign ruler, whom he reveres with a formal blessing.
- “I began my service just when your Right Reverence was departing for the place of your exile.”
- My career started at the exact time you were being sent away from the center to your banishment.
- “I was still only a ‘sweeper’ on the long-distance ships of that period.”
- I held the lowest possible job—maintaining cleanliness on the ships.
- “Yes … a long, long time has passed by.”
- He emphasizes the immense passage of time since then.
- “Everything has undergone change and is changed since then”
- He reflects that all aspects of reality have transformed over that span.
- “only our lord and sovereign remains unchanged.”
- One exception: their divine ruler remains fixed and eternal.
- “The blessings of ‘Amenzano’ on his unchangeableness throughout Eternity!”
- A sacred invocation honoring the timeless nature of the supreme being.
He is stating that:
The captain began his service at the same time Beelzebub was exiled and started in the lowest possible position. Time has radically transformed everything since, except for their immutable divine sovereign, whose constancy he honors with a ritualized expression of reverence.
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He begins by linking two timelines… placing his humble origin against Beelzebub’s cosmic fall—connecting status, fate, and cosmic history.
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He affirms radical impermanence… observing that everything has changed—except one sacred anchor.
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He invokes Amenzano… offering a glimpse into the liturgical language of this cosmology—honoring eternal constancy through ceremonial blessing.
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Lowly beginnings echo Fourth Way motifs… where conscious ascent starts from below through effort, humility, and alignment with higher principles.
Summary
The captain recalls that his career began at the very moment Beelzebub was exiled. At that time, he served in the humblest role—as a sweeper aboard cosmic vessels. He reflects on the vast duration that has since passed, noting how everything has changed except for their eternal sovereign, whose constancy he praises through a ritual blessing invoking “Amenzano.”
Source Text:
“You, your Right Reverence, have condescended to remark very justly that the former ships were very inconvenient and cumbersome.
“Yes, they were then, indeed, very complicated and cumbersome. I too remember them very well. There is an enormous difference between the ships of that time and the ships now.
“In our youth all such ships both for intersystem and for interplanetary communication were still run on the cosmic substance ‘Elekilpomagtistzen,’ which is a totality consisting of two separate parts of the omnipresent Okidanokh.
“And it was to obtain this totality that just those numerous materials were necessary which the former ships had to carry.
“But these ships did not remain in use long after you flew from these parts, having soon thereafter been replaced by ships of the system of Saint Venoma.”
Main idea: The old ships were inefficient and complex.
Second idea: They ran on a difficult-to-obtain cosmic fuel called Elekilpomagtistzen.
Third idea: Acquiring this fuel required carrying many burdensome materials.
Fourth idea: These ships were soon replaced by newer models based on Saint Venoma’s system.
- “You, your Right Reverence, have condescended to remark very justly”
- Respectfully acknowledging Beelzebub's earlier accurate comment.
- “former ships were very inconvenient and cumbersome”
- The previous generation of cosmic ships were inefficient and difficult to operate.
- “There is an enormous difference between the ships of that time and the ships now.”
- Technological progress has drastically improved ship design.
- “Elekilpomagtistzen … a totality … two separate parts of … Okidanokh”
- The fuel used was a compound drawn from two elements of the omnipresent cosmic substance known as Okidanokh.
- “just those numerous materials were necessary which the former ships had to carry”
- Older ships needed to transport complex raw materials in order to generate this special fuel.
- “replaced by ships of the system of Saint Venoma”
- Newer models, based on designs from Saint Venoma, made the older ones obsolete.
He is stating that:
The previous generation of interspace ships was hindered by the need for complex fuel, derived from a dual-aspect cosmic substance. These design burdens made them cumbersome. Technological evolution rendered them obsolete shortly after Beelzebub’s departure, as new ships based on Saint Venoma’s system replaced them.
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He begins with reverence and agreement… affirming Beelzebub’s insight in a tone of cosmic politeness.
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The fuel “Elekilpomagtistzen” links physics to metaphysics… as it’s composed of dual aspects of the universal energy Okidanokh—bridging mechanical motion with esoteric doctrine.
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The burden of earlier ships reflects spiritual inefficiency… a recurring metaphor in the text, where evolution is measured by simplification and internal coherence.
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The shift to Saint Venoma’s system signals a new paradigm… possibly aligning with higher energetic principles or a refined cosmic order yet to be detailed.
Summary
The captain agrees with Beelzebub's observation: early cosmic ships were indeed unwieldy and complex. He recalls that in his youth, ships used “Elekilpomagtistzen,” a compound derived from two parts of the substance Okidanokh. Gathering this required transporting many materials, contributing to the ships’ bulk. However, soon after Beelzebub’s exile, these older ships were phased out and replaced by vessels of the system of Saint Venoma—signaling a major leap in cosmic engineering.
Main idea: The captain alerts Beelzebub to an impending navigational danger: a comet will cross the ship’s path.
Second idea: The comet will pass through the same space shortly before the ship reaches it.
Third idea: The captain seeks Beelzebub’s authoritative judgment on how to proceed given this inevitability.
He is stating that:
He begins with ritual deference… reminding us that even in cosmic navigation, hierarchy is observed, and decisions are deferred upward.
The use of “inevitability” and precise timing (Kilpreno)… shows a sophisticated cosmological model where time, space, and agency intersect critically.
The naming of the comet ‘Madcap’… gives an anthropomorphic flavor to cosmic danger—Gurdjieff subtly mythologizing astronomy.
This encounter… is not with a being but with celestial mechanics—yet it is treated as a subject requiring discernment, not just calculation.
Summary
The captain informs Beelzebub of an unavoidable celestial timing conflict: the ship Karnak, if it continues on its current course, will intersect the path of a large comet named Sakoor (“the Madcap”) in the solar system Vuanik. This collision risk emerges from their shared trajectory within a short time interval of two Kilprenos. He asks Beelzebub for a decision on how to respond.