Abaranian pastries appear as a type of food given to children during Gurdjieff's youth, mentioned in his recollection of childhood behaviors that demonstrated his "irresistible urge" to do things differently from others. The term appears in the author's description of his compulsive nonconformity: "if we children were given various kinds of what are called 'Abaranian pastries,' then all the other children, before putting them in their mouths, would first of all lick them, evidently to try their taste and to protract the pleasure, but...I would...swallow it" (1.30). The pastries serve as one example among several childhood activities where Gurdjieff deliberately chose to behave oppositely to conventional patterns, illustrating the early development of his tendency toward conscious resistance to automatic imitation of others.

Quote from the 1950 text:

At that age I committed acts such as the following.

If for example when learning to catch a ball with the right hand, my brother, sisters and neighbors' children who came to play with us, threw the ball in the air, I, with the same aim in view, would first bounce the ball hard on the ground, and only when it rebounded would I, first doing a somersault, catch it, and then only with the thumb and middle finger of the left hand; or if all the other children slid down the hill head first, I tried to do it, and moreover each time better and better, as the children then called it, "backside-first"; or if we children were given various kinds of what are called "Abaranian pastries," then all the other children, before putting them in their mouths, would first of all lick them, evidently to try their taste and to protract the pleasure, but. . . I would first sniff one on all sides and perhaps even put it to my ear and listen intently, and then though only almost unconsciously, yet nevertheless seriously, muttering to myself “so and so and so you must, do not eat until you bust,” and rhythmically humming correspondingly, I would only take one bite and without savoring it, would swallow it... (1.30)

Location in Book: Single appearance: Chapter 1 (The arousing of thought), page 30.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Abaranian" may be a fictional regional or cultural designation for a particular type of pastry. The mention occurs within Gurdjieff's autobiographical account of his formative psychological development, where he describes how "a 'something' arose which in respect of any kind of so to say 'aping,' that is to say, imitating the ordinary automatized manifestations of those around me, always and in everything engendered what I should now call an 'irresistible urge' to do things not as others do them" (1.30). The Abaranian pastries serve as a concrete example of this fundamental orientation toward conscious nonconformity that would later become central to his teaching methodology - the idea that genuine self-development requires breaking free from mechanical imitation and developing independent, conscious responses to life situations.

Abdest is the Persian term for a religious custom of ablution, which "according to the notions here might be called ablution, is one of the chief customs among us in Persia" (42.998). Strictly speaking, every follower of the Mohammedan religion must observe this custom, though it is practiced particularly strictly by Mohammedans of the Shiite sect, and since almost the whole of Persia is composed of Shiites, the custom is nowhere so widely spread as in Persia. The practice involves the obligatory washing of the sex organs after every visit to the toilet, using a special vessel called an "Ibrkh." Beelzebub presents abdest as an example of seemingly religious customs that actually serve important hygienic purposes, helping to protect practitioners from venereal diseases and other sexual abnormalities.

Quotes from the 1950 text:

In this manner I continued to reflect for a whole week, until I suddenly remembered a certain habit of mine which here in Europe I always scrupulously concealed from my acquaintances; I remembered, namely, about that habit of mine which is called among us in Persia, abdest.

The custom of abdest which, according to the notions here might be called ablution, is one of the chief customs among us in Persia.

Strictly speaking, every follower of the Mohammedan religion must obey this custom, though it is practiced particularly strictly only by Mohammedans of the Shiite sect; and as almost the whole of Persia is composed of Shiites, the custom is nowhere so widely spread as among us in Persia. (42.998)

This custom is that every adherent of the Shiite sect, male as well as female, must, after every "toilet" unfailingly wash his sex organs. For this purpose, every family has the necessary appurtenances considered among us even as the most important, consisting of a special vessel, a particular kind of bowl called "Ibrkh." (42.999)

The second custom I mentioned, namely, abdest, which by the way is called differently by the beings of different groups on the continent Asia, is nothing else than the obligatory ablution of the sex organs after every visit to what is called the "toilet."

Thanks chiefly to this second custom, most of your favorites breeding on the continent of Asia are safeguarded against many venereal diseases and other sexual abnormalities there. (42.978)

Location in Book: First appears in Chapter 42, page 977, within Beelzebub's discussion of beneficial Asiatic customs. The detailed explanation through a Persian's testimony occurs on pages 998-999 of the same chapter.

Etymology / Notes: The term is derived from Persian/Arabic linguistic roots related to ritual purification and ablution. Abdest represents one of several examples in the Tales of religious customs that, while appearing purely ritualistic to outsiders, actually serve practical hygienic purposes based on ancient wisdom. Beelzebub uses abdest to illustrate how "very many" beneficial customs "reached your contemporary favorites from ancient three-brained beings of your planet" and how "on a close and impartial investigation of the inner meaning of any of these customs, one can see how skillfully there has been incorporated in them for the people who follow them one or another moral or hygienic benefit" (42.1024). The Persian's testimony demonstrates the personal sacrifice required to maintain such customs in foreign environments, suggesting that authentic spiritual practices often demand practical dedication beyond mere intellectual acceptance.

Abdil was a priest in the ancient city of Koorkalai in the country Tikliamish who became Beelzebub's close friend and ally during his second descent to Earth. Though not of the highest priestly rank, Abdil was "well versed in all the details of the teaching of the religion then dominant in the whole country Tikliamish" (19.187). What distinguished Abdil from other three-brained beings was that "the function called 'conscience' which ought to be present in every three-centered being, had not yet been quite atrophied in him" (19.188), making him receptive to Beelzebub's explanations of cosmic truths. Through Beelzebub's influence, Abdil underwent a profound transformation in his understanding of sacrificial offerings, delivering a famous speech during the religious festival Zadik that fundamentally challenged the prevailing custom of destroying other beings to please their gods.

Quotes from the 1950 text:

This three-brained being there, whom I chanced to meet frequently, belonged to the profession of 'priest' and was called 'Abdil.'

As almost all my personal activities, my boy, during that second descent of mine were connected with the external circumstances of this priest Abdil and as I happened to have during this descent of mine a great deal of trouble on his account, I shall tell you more or less in detail about this three-brained being there; and moreover, you will at the same time understand from these tales about him, the results I then attained for the purpose of uprooting from the strange psyche of your favorites the need to destroy the existence of beings of other forms in order to 'please' and 'appease' their gods and revered idols. (19.187)

Several days after this conversation of ours, there occurred one of the two large religious festivals of the whole of Tikliamish, called 'Zadik'; and in the temple where my friend Abdil was the chief priest, instead of delivering the usual sermon after the temple ceremony, he suddenly began speaking about Sacrificial-Offerings.

I chanced to be also in that large temple that day and was one of those who heard his speech.

Although the theme of his speech was unusual for such an occasion and for such a place, yet it shocked nobody, because he spoke unprecedentedly well and beautifully. (19.201)

The day following his speech, this Earth friend of mine at once became for all the citizens of the town Koorkalai what is called the 'fashionable-priest,' and not only was the temple where he officiated always crammed with beings of the town Koorkalai, but he was also pressed to speak in other temples.

...so that he soon became popular not only among the beings of the town Koorkalai, but also of the whole of Tikliamish. (19.202)

His colleagues began delivering addresses in their temples proving exactly the opposite of all that the priest Abdil had preached.

At last it came to the point that the priesthood began to bribe various beings who had 'Hasnamuss' properties to plan and commit every kind of outrage upon this poor Abdil...

In short, owing to his sincere good will to those around him, this good friend of mine endured a great deal... they killed him. (19.203)

Location in Book: First appears in Chapter 19, page 187, during Beelzebub's account of his second descent to Earth. The complete narrative of Abdil's story continues through pages 187-203 of Chapter 19.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Abdil's character serves as a pivotal example in the text of a three-brained being whose conscience remained functional, allowing him to undergo genuine inner transformation. His story illustrates both the possibility of awakening to cosmic truth and the tragic consequences that often befall those who challenge established religious orthodoxy. Beelzebub describes their relationship as producing "a 'really-functioning-needful-striving' towards him as towards a kinsman of my own nature" (19.190), suggesting that Abdil achieved a level of being-development that transcended ordinary planetary conditions. The persecution and ultimate martyrdom of Abdil parallels historical patterns of how genuine spiritual teachers are treated by established religious authorities, serving as both a specific narrative device and a universal commentary on the fate of those who attempt to awaken others to higher truths.

Abrustdonis is one of the sacred cosmic substances by which the higher being-bodies of three-brained beings - the body Kesdjan and the body of the Soul - are formed and perfected. It exists in the universe "chiefly blended with the sacred substances Abrustdonis and Helkdonis" along with the sacred Askokin (43.1106), and is liberated through processes involving conscious labor and intentional suffering. The proper elaboration of Abrustdonis proceeds from active mentation and crystallization processes, particularly through what is called "Zernofookalnian-friction" which occurs during the crystallization of data for consciousness. This sacred substance, along with Helkdonis, is essential for the "coating and perfecting of their higher parts" and represents the cosmic materials required for genuine spiritual development in three-brained beings (46.1168).

Quotes from the 1950 text:

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

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

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Abrustdonis is always paired with Helkdonis and linked to Askokin in the context of the sacred laws of Triamazikamno. The transubstantiation of Abrustdonis is achieved through inner work and responsible being-effort, specifically through being-Partkdolg-duty (conscious labors and intentional sufferings). Its formation may proceed more intensively through active mentation and is directly associated with the process of Zernofookalnian-friction. The substance represents one of the fundamental cosmic materials required for the coating of higher being-bodies, distinguishing genuine spiritual development from mere intellectual understanding or mechanical religious practices.

A state defined by objective science that occurs "when any surplanetary formation is artificially grafted or manipulated in any such fashion" (42.948). In this condition, the formation "absorbs from its surrounding medium cosmic substances serviceable only for the coating of what is called its 'automatically self-reproducing subjective presence'" rather than substances intended for normal being-nourishment or natural cosmic purposes. This state represents a fundamental distortion of natural processes where artificial manipulation causes organisms to absorb the wrong types of cosmic substances, resulting in formations that may appear beautiful externally but lack proper inner substance for their intended cosmic function.

Quote from the 1950 text:

These scientists of new format there are of course very far from apprehending that when any surplanetary formation is artificially grafted or manipulated in any such fashion it arrives in a state defined by objective science as 'Absoizomosa,' in which it absorbs from its surrounding medium cosmic substances serviceable only for the coating of what is called its 'automatically self-reproducing subjective presence.' (42.948)

Location in Book: Single appearance: Chapter 42, page 948. The term appears in Beelzebub's critique of American agricultural practices and their focus on external appearance over nutritional substance.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may incorporate elements suggesting "absolute" and "osmosis" to indicate a complete absorption of inappropriate substances. Absoizomosa represents a crucial concept in Gurdjieff's critique of artificial manipulation of natural processes. The condition occurs when beings interfere with the natural cosmic purpose of surplanetary formations, causing them to absorb substances that serve only their external appearance ("automatically self-reproducing subjective presence") rather than their intended function in the cosmic economy. This concept appears in the context of American fruits that have been artificially enhanced to be "beautiful in appearance" but contain "scarcely anything of what was foreordained by Great Nature to be consumed for the normal being-existence of beings." The term thus warns against prioritizing external form over essential substance, a principle that extends beyond agriculture to encompass any artificial manipulation that distorts natural cosmic processes.

The term used on the planet Karatas to designate beings of one sex in the two-sex system required for the completing process of the sacred Heptaparaparshinokh for the continuation of species among Keschapmartnian beings. Actavus corresponds to "man" on planet Earth, while Passavus corresponds to "woman." As Beelzebub explains: "the completing process of the Sacred Heptaparaparshinokh for the continuation of the species... proceeds not through one being, as it proceeded with the Tetartocosmoses, but through two beings of different sexes, called by us 'Actavus' and 'Passavus,' and on the planet Earth, 'man' and 'woman'" (39.771). Actavus beings serve as the "beings-apparatuses" in which the affirming principle is transformed for the sacred sacrament of Serooazar, with Exioëry being "transformed for the affirming principle in those 'beings-apparatuses' which on our planet Karatas are the beings 'Actavus' and on your planet Earth the beings of the 'male sex'" (39.796).

Quotes from the 1950 text:

Thanks to this, the completing process of the Sacred Heptaparaparshinokh for the continuation of the species, for instance, proceeds not through one being, as it proceeded with the Tetartocosmoses, but through two beings of different sexes, called by us 'Actavus' and 'Passavus,' and on the planet Earth, 'man' and 'woman.' (39.771)

There I will explain to you sometime in detail where and how the sacred sacrament of Serooazar proceeds with the substances being-Exioëry for the continuation of one's species and on what occasions and in what way the mixing and subsequent results of the two kinds of Exioëry are obtained; one kind is transformed for the affirming principle in those 'beings-apparatuses' which on our planet Karatas are the beings 'Actavus' and on your planet Earth the beings of the 'male sex'; and the other kind is transformed for the denying principle in those 'beings-apparatuses' which among us on the planet Karatas are the beings 'Passavus' and on the planet Earth the beings of the 'female sex.' (39.796)

Location in Book: First appearance: Chapter 39, page 771. Also appears on pages 795-796 in the same chapter, and referenced in the context of the sacred Dionosks on page 795.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Actavus represents the cosmic principle of affirmation in the three-force structure essential to creation and continuation of species. The term illustrates how the sacred Heptaparaparshinokh operates differently for Keschapmartnian beings (like those on Karatas and Earth) compared to the original Tetartocosmoses, requiring two complementary beings rather than one complete being for the completion of cosmic processes. This reflects the fundamental cosmic law that manifestation requires the interaction of affirming, denying, and reconciling forces. On Karatas, both "Actavus" and "Passavus" participate together in the sacred ceremonies of the Dionosks, preparing through fasting and sacred ceremonies to honor their common creator for their existence.

The Adherents-of-Legominism were members of a learned society founded in ancient Babylon by two first-degree initiates: Kanil-El-Norkel (a Moor) and Pythagoras (a Hellene). The club was established to address the "distressing phenomenon" that during wars and popular risings, many initiated beings of all degrees were invariably destroyed, along with the Legominisms through which knowledge of former real events was transmitted from generation to generation. The society consisted of 139 learned beings who had been gathered in Babylon, some by coercion from the Persian king and others voluntarily to investigate questions about the soul. Under the guidance of the great Aksharpanziar, they developed new methods for preserving knowledge through artificial means—encoding information in art, ceremonies, and cultural productions using the Law of Sevenfoldness.

Quotes from the 1950 text:

Once when I was walking in a certain street of the city of Babylon not far from our house, I saw on a large building which I had already many times passed, what is called an 'Ookazemotra,' or, as it is now called, on the Earth, a 'signboard' which had been just put up and which announced that a club for foreign learned beings, the 'Adherents-of-Legominism,' had been newly opened in that building. (30.452)

And it was just for this purpose that they organized that said club and called it the 'Club-of-Adherents-of-Legominism.'

So many like-thinking beings at once responded to their appeal, that two days after my own admission as a member of this club, the enrollment of new members already ceased.

And on the day when new members ceased to be admitted, the number of those enrolled amounted to a hundred and thirty-nine learned beings. (30.456)

Considerable excitement and noisy discussion followed his speech among all the members of the club of the Adherents of Legominism, and the outcome of it was that they then and there unanimously decided to do as the great Aksharpanziar had suggested. (30.462)

Location in Book: First appears in Chapter 30, page 452. The club and its activities are extensively detailed throughout Chapter 30, pages 452-517.

Etymology / Notes: The society represents Gurdjieff's vision of how genuine esoteric knowledge can be systematically preserved across civilizations through both traditional initiatic transmission and innovative artificial methods. The Adherents developed the revolutionary concept of "initiates of art" - those who could decode knowledge embedded in cultural forms using the Law of Sevenfoldness. Their work directly influenced contemporary art, theater, and ceremonial practices, though in corrupted forms that lost the original sacred purpose. The club's activities included daily meetings, collection of existing Legominisms, and development of new transmission methods through visual arts, music, architecture, and dramatic presentations that embedded coded information for future initiates.

The name for "fashions" during the Tikliamishian civilization, representing one historical manifestation of the Hasnamussian practice of "devising 'new-forms-of-manifestations-of-their-Hasnamussianing'" that has appeared under different names throughout Earth's civilizations (37.688). Adiat, like its later equivalents "Haidia" (Babylonian period) and contemporary "fashions," consists in beings devising "various new means of being-manifestation in ordinary existence, and means for changing and disguising the reality of one's appearance" (37.689). Unlike genuine customs established for alleviating exterior conditions, these fashions serve only temporary, egoistic purposes and represent "the results of automatic Reason based on that relative understanding, which generally flows from the abnormally established conditions there of ordinary being-existence" (37.689). This maleficent custom became "one of those being-factors which automatically gives them neither the time nor the possibility to see or sense reality" (30.501).

Quotes from the 1950 text:

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

'Adiat,' 'Haidia,' or 'fashions,' consist in this: the beings devise various new means of being-manifestation in ordinary existence, and means for changing and disguising the reality of one's appearance.

Adiat, Haidia, or fashions, are like our customs for daily being-existence which are established for the daily use of the three-brained beings for the alleviation of inevitable exterior conditions independent of beings, and which usually gradually enter everywhere into the daily use of beings as a necessary need, essential for them. These said contemporary customs or fashions of theirs are, firstly, only temporary and thus serve for the satisfaction only of the personal insignificant aims of these present and future Hasnamusses, which become phenomenally abnormal and trivially egoistic; and secondly, they are neither more nor less than the results of automatic Reason based on that relative understanding, which generally flows from the abnormally established conditions there of ordinary being-existence. (37.689)

Location in Book: First appearance: Chapter 37, page 688. Also referenced on page 689 in the detailed explanation of fashions, and mentioned in Chapter 30, page 501, in the context of how this custom prevents beings from perceiving reality.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Adiat represents the earliest recorded manifestation of the fashion phenomenon in a historical pattern that demonstrates the recurring nature of Hasnamussian influence across civilizations. The progression from "Adiat" (Tikliamishian) to "Haidia" (Babylonian) to contemporary "fashions" illustrates Gurdjieff's teaching that what appears to be cultural evolution is actually the repeated manifestation of the same destructive tendency throughout human history. This custom originated during the Tikliamishian civilization and has since become deeply embedded in human psychology as a means of avoiding genuine self-knowledge and authentic being-manifestation, serving instead the egoistic desires of future Hasnamuss candidates who profit from the constant changing of external appearances.

The Great Archangel Adossia served as the president of the Commission of Inspection responsible for evaluating and approving new ship systems for universal service. Archangel Adossia presided over "practical experiments open to all" for testing revolutionary inventions like Saint Venoma's ship system and later the Angel Hariton's even more advanced design (5.70). "The results of these experiments having been approved and blessed by the Commission of Inspection under the presidency of Archangel Adossia, the construction of a big ship based on these principles was begun" (4.68). His role was crucial in the advancement of cosmic transportation technology, as he oversaw the evaluation process that led to the adoption of both major ship systems that displaced all previous methods of intersystem and interplanetary communication throughout the Universe.

Quotes from the 1950 text:

The results of these experiments having been approved and blessed by the Commission of Inspection under the presidency of Archangel Adossia, the construction of a big ship based on these principles was begun. (4.68)

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

This new system was unanimously acknowledged to be the best, and very soon it was adopted for general Universal service and thereafter gradually all previous systems were entirely superseded. (5.70)

Location in Book: First appearance: Chapter 4, page 68 (regarding Saint Venoma's ship system). Second appearance: Chapter 5, page 70 (regarding Hariton's ship system).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Archangel Adossia represents the principle of cosmic quality control and technological advancement oversight within the universal hierarchy. His consistent role in evaluating both major ship system innovations demonstrates the importance of rigorous testing and approval processes even at the highest cosmic levels. The fact that experiments were conducted "open to all" under his superintendence suggests transparency and democratic evaluation in cosmic technological development, while his formal approval was necessary for universal adoption. This reflects Gurdjieff's vision of cosmic governance as both authoritative and scientifically rigorous, where even revolutionary innovations must pass careful scrutiny before being implemented throughout the Universe.

Various productions of man's hands that enter into daily use among people and serve as vehicles for the transmission of knowledge to future generations. Afalkalna were proposed by the Chaldean learned being Aksharpanziar as one of two primary means (alongside Soldjinoha - ceremonies and procedures) for encoding essential knowledge using the Universal Law of Sevenfoldness. These hand-productions may be preserved either in their original form - especially those made of lasting materials - or passed along in altered forms, due to the human tendency to modify and appropriate ancestral artifacts. The Babylonian learned beings intended to place "lawful inexactitudes" within these productions, creating a system where future "initiates of art" could decode the embedded knowledge through conscious application of the Law of Sevenfoldness (30.460-462).

Quotes from the 1950 text:

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

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

Location in Book: First appearance: Chapter 30, page 460. Recurring throughout pages 460-519 in the context of Aksharpanziar's proposal for knowledge transmission and the subsequent fate of this system.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Afalkalna represent Gurdjieff's concept of how esoteric knowledge can be preserved through material artifacts that naturally persist across generations. This system was designed to complement traditional Legominism by encoding knowledge within everyday objects rather than relying solely on initiatic transmission. The method involved conscious placement of lawful inexactitudes based on the Law of Sevenfoldness, creating a decipherable pattern for future beings with sufficient understanding. Unfortunately, most branches of this transmission system were destroyed through the beings' processes of "reciprocal destruction" and the general deterioration of conscious knowledge, with only certain sacred dances (a form of Soldjinoha) surviving to contain encoded information accessible through conscious labor.

A second-grade cosmic law governing the decomposition of planetary bodies after the first sacred Rascooarno (death). According to this law, the planetary body, "being formed of Microcosmoses or of crystallizations transformed on that planet itself, gradually decomposes and disintegrates there on that same planet, according to a certain second-grade cosmic law called 'Again-Tarnotoltoor,' into its own primordial substances from which it obtained its arising" (39.768). This process is distinguished from the decomposition of the body-Kesdjan, which follows different cosmic laws and returns to its own sphere of origin, and from the higher being-body (soul), which can never decompose and must exist until it perfects itself to the required gradation of Reason.

Quote from the 1950 text:

Now as regards the first two lower being-bodies, namely, the planetary body and the body-Kesdjan, then, after the first sacred Rascooarno of a being, his planetary body, being formed of Microcosmoses or of crystallizations transformed on that planet itself, gradually decomposes and disintegrates there on that same planet, according to a certain second-grade cosmic law called 'Again-Tarnotoltoor,' into its own primordial substances from which it obtained its arising. (39.768)

Location in Book: Single appearance: Chapter 39, page 768. The term appears in Beelzebub's explanation of the sacred Rascooarno process and the fate of the three being-bodies after death.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Again-Tarnotoltoor represents the cosmic principle of material return, ensuring that planetary substances return to their source after serving their function in housing conscious beings. This law demonstrates the cyclical nature of material existence within Gurdjieff's cosmological framework, where nothing is wasted and all substances eventually return to their primordial state to be used again in the cosmic economy. The law applies specifically to the densest of the three being-bodies, contrasting with the different cosmic laws governing the fates of the more refined Kesdjan and higher being-bodies, illustrating the hierarchical structure of cosmic legislation according to the density and origin of different substances.

Sacred buildings on the continent of Atlantis designated for beings of the male sex, forming part of a sophisticated cosmic system for spiritual development and service to universal laws. The Agoorokhrostiny were considered as sacred as contemporary temples, churches, and chapels, serving alongside the Gynekokhrostiny (for females) and Anoroparionikima (for the "middle sex") as centers where beings could fulfill their dual cosmic duties of self-perfecting and serving the Most Great cosmic-Trogoautoegocrat. In these male temples, beings performed sacred "mysteries" in the special state called "self-remembering," engaging in "active and conscious contemplation" to transubstantiate the sacred substances Abrustdonis and Helkdonis (43.1109). The Atlanteans recognized male beings as "sources of active manifestation," and their conscious work in the Agoorokhrostiny liberated sacred substances that served as "the active part of that sacred law which they call the 'Holy Trinity'" for cosmic purposes.

Quotes from the 1950 text:

One, for the beings of the male sex, was called 'Agoorokhrostiny.' (43.1108)

In the male temples, namely, in the Agoorokhrostiny, beings of the male sex of the given locality or of the given district performed in turn corresponding 'mysteries' while in the special state called 'self-remembering.'

The beings of the continent Atlantis had a definite notion that beings of the male sex are sources of active manifestation, and hence in their Agoorokhrostiny they gave themselves up to active and conscious contemplation the whole time, and in this state performed these corresponding sacred mysteries, so that there should be transubstantiated in them the sacred substances Abrustdonis and Helkdonis.

And they did this deliberately and with full consciousness in order that this certain sacred substance, liberated in them, and issuing through their radiations for its further vivifyingness, should become the active part of that sacred law which they call the 'Holy Trinity.' (43.1109)

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, possibly combining elements related to male assembly or congregation (from Greek "agora" meaning marketplace or assembly) with the suffix "-khrostiny" that appears in the other Atlantean building names. The Agoorokhrostiny represented a sophisticated understanding of cosmic law where conscious masculine activity was essential for universal maintenance. Unlike passive states required in the Gynekokhrostiny, the male work involved deliberate conscious contemplation and active participation in sacred mysteries. The complete system of three buildings (Agoorokhrostiny, Gynekokhrostiny, and Anoroparionikima) demonstrates how Atlantean beings "very wisely and expediently devised the fulfillment of these two being-duties - namely, the duty of the perfecting of their higher bodies and the duty of serving the Most Great cosmic-Trogoautoegocrat - by uniting them into one and performing them simultaneously" (43.1108).

Beelzebub's "devoted old servant" who has "always accompanied him everywhere" throughout his cosmic existence (2.55). Ahoon serves as a faithful companion and witness to Beelzebub's exile and experiences, often contributing his own observations and memories to their conversations aboard the ship 'Karnak'. During the climactic Most Great Universal Solemnity, Ahoon falls prostrate before the newly recognized Sacred Podkoolad Beelzebub, seeking forgiveness for his past "disrespectful manifestations" and acknowledging his own limitations as "an unfortunate ordinary three-centered being" who had been unable to recognize the sacred essence hidden beneath Beelzebub's exterior coating (47.1179).

Quotes from the 1950 text:

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space. (2.55)

When Beelzebub, now with a transfigured appearance corresponding to His merits and visible to all, had occupied His usual place, Ahoon, His old servant who had been close to Him during almost the whole of His existence, unexpectedly fell prostrate before Him and in a sincerely entreating voice began to speak:

"Sacred Podkoolad of our Great Megalocosmos! Have mercy upon me and pardon me, an unfortunate ordinary three-centered being, for my past disrespectful manifestations, voluntary and involuntary, towards Your Sacred Essence." (47.1178-1179)

Location in Book: First appearance: Chapter 2, page 55. Recurring throughout the narrative as Beelzebub's companion, with significant appearances in chapters 3, 20, 22, 30, 31, and climactic scenes in chapter 47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ahoon represents the devoted disciple who accompanies a teacher through trials and exile, serving both as witness and occasional contributor to the transmission of cosmic knowledge. His character provides continuity throughout the narrative and embodies the relationship between ordinary three-centered beings and those who have achieved higher cosmic development. His final prostration before the transfigured Beelzebub reflects the universal recognition of sacred authority when it becomes manifest, demonstrating how even long-time companions can be transformed in their understanding by witnessing true cosmic achievement.

The sacred cosmic process also known as "Remorse," described as a fundamental second-degree law of the Universe that arises when any formation - great or small - comes into direct contact with the emanations of the Sun Absolute or any sun. During this process, each part of a whole formed from different Holy Sources of the Sacred Triamazikamno "revolts" and "criticizes" the unbecoming manifestations of the others. As Beelzebub explains, "this cosmic law is, that there proceeds within every arising large and small, when in direct touch with the emanations either of the Sun Absolute itself or of any other sun, what is called 'Remorse,' that is, a process when every part that has arisen from the results of any one Holy Source of the Sacred Triamazikamno, as it were, 'revolts' and 'criticizes' the former unbecoming perceptions and the manifestations at the moment of another part of its whole" (17.141). This sacred process occurs even within the Omnipresent-Active-Element Okidanokh, causing its three prime parts to separate through "Djartklom" and temporarily release pure Etherokrilno, which serves as the connecting element for all cosmic formations.

Quotes from the 1950 text:

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

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

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

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

Location in Book: First appearance: Chapter 17, pages 141-142 (primary explanation). Also appears in Chapter 22, pages 253-254, and Chapter 23, page 305 (in the context of degenerated sight conditions).

Etymology / Notes: While no linguistic etymology is provided, the structure of alternating vowels (A-i-e-i-o-i-u-o-a) mirrors the style of other sacred terms in the text and suggests the oscillating nature of this cosmic process. Aieioiuoa represents the self-cleansing or self-correcting mechanism that occurs when different parts of a whole - each sourced from distinct holy origins - react to one another's imperfections under the direct influence of solar emanations. This process is cosmologically significant as it releases Etherokrilno, the unblended substance that enters into the formation of all higher being-bodies. The term demonstrates how cosmic remorse operates at all scales of existence, from the universal level down to individual consciousness, showing that conflict and criticism between different sources within a whole leads to purification and the release of essential substances needed for spiritual development.

A sacred process of contemplation that is the exclusive means by which three-brained beings can assimilate and transform the highest cosmic substances required for coating the soul, the highest being-body. As Beelzebub explains, "the sacred cosmic substances required for the coating of the highest being-body, which sacred being-part of theirs, as I have already told you, they call soul, can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called 'Aiëirittoorassnian-contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts" (32.569). This contemplative process must be intentionally actualized by all the spiritualized parts of a being working in conscious coordination to transform the sacred being-Hanbledzoin or sacred Aiësakhaldan formed from direct emanations of the Most Holy Sun Absolute.

Quote from the 1950 text:

And the sacred cosmic substances required for the coating of the highest being-body, which sacred being-part of theirs, as I have already told you, they call soul, can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called 'Aiëirittoorassnian-contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts. (32.569)

Location in Book: Single appearance: Chapter 32, page 569, within Beelzebub's explanation of the three types of being-blood and the formation of higher being-bodies.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aiëirittoorassnian-contemplation represents the highest form of inner work possible for three-brained beings, requiring the conscious coordination of all spiritualized parts to transform the most sacred cosmic substances. Unlike ordinary contemplation or meditation, this process demands "cognized intention" - a fully conscious and deliberate effort involving all developed spiritual capacities working in harmony. This contemplative practice is essential for the formation of the immortal soul-body and distinguishes genuine spiritual development from passive or merely intellectual approaches. The process is directly connected to the assimilation of sacred being-Hanbledzoin (also called Aiësakhaldan), the highest form of being-nourishment derived from emanations of the Sun Absolute itself, making this contemplation the culminating practice for beings seeking complete spiritual development and cosmic consciousness.

The name used on certain planets for the most sacred part of being-blood that serves the highest part of the being called the soul, equivalent to what is elsewhere called "sacred being-Hanbledzoin." As Beelzebub explains, "that part of the being-blood which almost everywhere is called the sacred being-Hanbledzoin, and only on certain planets is called the 'sacred Aiësakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute" (32.569). This sacred substance can only be assimilated and transformed through the process known as Aiëirittoorassnian-contemplation, which must be intentionally actualized by all the spiritualized parts of a being. In certain sacred sacraments such as Almznoshinoo and Djerymetly, perfected beings must "consciously feed the body Kesdjan with their own sacred 'Aiësakhaldan'" to maintain connection and communication with the Reason of deceased beings whose higher being-bodies have been materialized (38.727).

Quotes from the 1950 text:

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

And in addition, these formations evoked intentionally and consciously by definite beings can exist and maintain connection and communication with them only as long as the beings who produce these formations, consciously feed the body Kesdjan with their own sacred 'Aiësakhaldan.' (38.727)

Location in Book: First appearance: Chapter 32, page 569, in the context of explaining the three types of being-blood. Second appearance: Chapter 38, page 727, within the description of the sacred sacraments Almznoshinoo and Djerymetly.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aiësakhaldan represents the highest form of being-nourishment, formed directly from emanations of the Most Holy Sun Absolute and serving exclusively the soul. Unlike ordinary Hanbledzoin that nourishes the Kesdjan body, sacred Aiësakhaldan is the cosmic substance required for the development and maintenance of the immortal soul-body. The term demonstrates Gurdjieff's teaching that different planets may have different names for the same cosmic realities, indicating variation in how advanced beings understand and categorize sacred substances. The conscious feeding of Kesdjan bodies with one's own Aiësakhaldan in sacred sacraments represents the highest form of spiritual service, where perfected beings sacrifice their own most precious inner substance to maintain contact with the Reason of deceased individuals, enabling continued spiritual communication and development beyond physical death.

A term synonymous with "perceptible logic," referring to the distorted form of reasoning that has developed in three-brained beings on Earth, particularly in contemporary times. As Beelzebub explains, "This same expression of theirs - 'We are the images of God' - can here serve us as a very good additional illustration in explanation of how far what is called 'perceptible logic,' or, as it is sometimes still said, 'Aimnophnian mentation,' is already distorted in them" (39.775). The term describes how beings interpret the true statement "We are the images of God" in completely materialistic and anthropomorphic ways, imagining God as having "the same moustache, beard, nose, as we have" and even visualizing Him "almost with a comb sticking out of his left vest pocket, with which he sometimes combs his famous beard" (39.776). This distorted mentation results from "monstrous 'logicnestarian-materials'" that crystallized through hereditary transmission of maleficent inventions from Babylonian learned beings, producing "such an already exceptionally distorted being-Aimnophnian-mentation" in contemporary beings (39.777).

Quotes from the 1950 text:

This same expression of theirs - 'We are the images of God' - can here serve us as a very good additional illustration in explanation of how far what is called 'perceptible logic,' or, as it is sometimes still said, 'Aimnophnian mentation,' is already distorted in them. (39.775)

In certain of the beings there, particularly of recent times, their being-Aimnophnian-mentation or perceptible logic has already become such that they can very clearly see this same 'God' of theirs in their picturings, almost with a comb sticking out of his left vest pocket, with which he sometimes combs his famous beard. (39.776)

And afterwards, in their transmission from generation to generation by inheritance, they gradually began to be crystallized into such monstrous 'logicnestarian-materials,' with the result that in the psyche of the contemporary three-brained beings there, there began to proceed such an already exceptionally distorted being-Aimnophnian-mentation. (39.777)

Location in Book: Appears in Chapter 39, pages 775, 776 (twice), and 777, within Beelzebub's discussion of how human beings misunderstand the true meaning of being made "in the image of God."

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aimnophnian-mentation represents the degenerated state of human reasoning that results from the crystallization of false ideas transmitted through generations. Unlike normal being-mentation, which should involve the coordinated functioning of all three centers, this distorted form of logic operates mechanically and produces absurdly literal interpretations of spiritual truths. The examples given show how beings take the profound cosmic truth that they are images of the Megalocosmos and reduce it to crude anthropomorphism, imagining the divine in terms of human physical characteristics and social customs. This represents one of the most fundamental obstacles to genuine understanding, as it prevents beings from grasping the true cosmic significance of their existence as microcosmic reflections of the universal order.

A priest living in Urmia on the continent Asia who possessed half of a copy of the original Boolmarshano created personally by Saint Makary Kronbernkzion. Beelzebub discovered the existence of this priest through his investigations using mediumism and Spipsychoonalian means while researching the actions and personality of Makary Kronbernkzion during his sixth descent to Earth. The priest had inherited this ancient relic from his grandfather and described it as a "very ancient and, as he expressed it, 'shapeless large ivory mass' which he himself considered very antique and valuable" (44.1136). Although the priest initially refused to sell the artifact for any amount of money, after several days of negotiations he allowed Beelzebub to make an alabaster copy, which Beelzebub took away to decipher. This half of the Boolmarshano had reached the Aisorian priest through a complex historical journey, passing from the communities Filnooanzi and Plitazoorali to Egyptian high priests, then through Persian conquest to Asia, and finally through inheritance chains over many centuries.

Quote from the 1950 text:

Having learned in this way that the aforesaid Aisorian priest possessed the half I referred to of the copy of the original Boolmarshano created personally by Makary Kronbernkzion, and likewise having learned that the same Aisorian priest existed on the continent Asia in the locality called 'Urmia,' I went there and, having found him, soon made it clear that indeed he had a very ancient and, as he expressed it, 'shapeless large ivory mass' which he himself considered very antique and valuable. (44.1136)

Location in Book: Single appearance: Chapter 44, pages 1134-1136, during Beelzebub's investigation of Makary Kronbernkzion and his search for the divided copy of the Boolmarshano.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Aisorian priest represents the preservation of ancient sacred knowledge through religious lineages, even when the true significance of the artifacts is no longer understood. His reluctance to part with the "shapeless large ivory mass" demonstrates the reverence with which such relics were regarded, even when their original meaning had been lost to time. The priest's ultimate willingness to allow Beelzebub to make a copy suggests the cosmic intervention that enables true seekers to access hidden wisdom. The Boolmarshano in his possession was one half of Makary Kronbernkzion's scientific thesis "The Affirming and Denying Influences on Man," which first introduced the concepts of Good and Evil that later became so distorted in human understanding. The Aisorian priest thus serves as an unwitting custodian of one of the most significant documents in the history of human consciousness, highlighting how sacred knowledge can survive through chains of inheritance even when its cosmic importance is no longer recognized.

The name of a learned society founded on the continent Atlantis 735 years before the second Transapalnian perturbation, which Beelzebub describes as the "first and perhaps last great terrestrial learned society" and a society "which in its time was throughout the whole Universe called 'envied for imitation'" (23.299, 23.294). Founded on the initiative of Belcultassi, who later became a Saint Eternal Individual, the society's name expressed the conception: "'The striving to become aware of the sense and aim of the Being of beings'" (23.297). The society was divided into seven independent groups studying different branches of knowledge necessary for their common aim of self-perfection: Akhaldanfokhsovors (planetary studies), Akhaldanstrassovors (planetary radiations), Akhaldanmetrosovors (mathematics), Akhaldanpsychosovors (psychology), Akhaldanharnosovors (chemistry and physics), Akhaldanmistessovors (perception studies), and Akhaldangezpoodjnisovors (external cosmic influences).

Quotes from the 1950 text:

By the word Akhaldan the following conception was then expressed:

'The striving to become aware of the sense and aim of the Being of beings.' (23.297)

The learned members of this first and perhaps last great terrestrial learned society were then divided into seven independent groups, or as it is otherwise said, 'sections,' and each of these groups or sections received its definite designation. (23.299)

Here, my boy, you should notice that genuine objective science just then arose and began to exist there for the first time, and developed normally up to the time of the second great catastrophe to their planet; also that the rate of the development of some of its separate branches then progressed at an indeed unprecedented tempo. (23.298)

Location in Book: First appearance: Chapter 23, page 294. Extended discussion continues through pages 300-303, with references to surviving members and their migration to Egypt appearing throughout subsequent chapters.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages expressing the fundamental aim of conscious beings to understand their cosmic purpose. The society was founded when Belcultassi, through sincere self-observation, discovered that "the process of the functioning of the whole of him had until then proceeded not as it should have proceeded according to sane logic" (23.294). After verifying this condition with others, they formed the society to study the means of becoming what they "ought to have been, corresponding to the sense and aim of their existence" (23.298). The Akhaldan society represents Gurdjieff's ideal of genuine objective science, where systematic study serves the goal of conscious self-development rather than mere intellectual accumulation. Its surviving members who migrated to Egypt after Atlantis's destruction continued to transmit "the 'instinctive conviction' concerning the sense of what is called there 'completed personal Being'" and were responsible for the "ingenious and solid constructions" (pyramids) that Beelzebub observed during his fourth descent (23.303).

The learned members of the Akhaldan society were divided into seven independent groups or sections, each with its definite designation and specialized field of study. This division occurred when the society members realized they needed more detailed information in various special branches of knowledge to fulfill their common aim of understanding "the sense and aim of the Being of beings" and removing the undesirable factors they had discovered in their presences. Since it proved impossible for each member to acquire all the necessary special knowledge, they divided into groups so that each could separately study one branch of knowledge required for their common purpose.

Quote from the 1950 text:

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

The Seven Groups:

1. Akhaldanfokhsovors - Members who studied the presence of their own planet as well as the reciprocal action of its separate parts.

2. Akhaldanstrassovors - Members who studied the radiations of all the other planets of their solar system and the reciprocal action of these radiations.

3. Akhaldanmetrosovors - Members occupied with the study of that branch of knowledge similar to "Silkoornano" (cosmic mathematics), which partly corresponded to what contemporary beings call "mathematics."

4. Akhaldanpsychosovors - Members who made observations of the perceptions, experiencings, and manifestations of beings like themselves and verified their observations by statistics.

5. Akhaldanharnosovors - Members occupied with the study of that branch of knowledge which combined what contemporary science calls "chemistry" and "physics."

6. Akhaldanmistessovors - Members who studied every kind of fact arising outside of themselves, those actualized consciously from without and also those arising spontaneously, and which of them, and in what cases, are erroneously perceived by beings.

7. Akhaldangezpoodjnisovors - Members devoted to the study of those manifestations in the presences of three-brained beings which proceeded not from various functionings of different impulses already present in them, but from cosmic actions coming from outside and not depending on them themselves.

Quote from the 1950 text:

Here, my boy, you should notice that genuine objective science just then arose and began to exist there for the first time, and developed normally up to the time of the second great catastrophe to their planet; also that the rate of the development of some of its separate branches then progressed at an indeed unprecedented tempo.

And in consequence many great and small cosmic, what are called 'objective truths' gradually began at that period to become evident also to those three-brained beings who have taken your fancy. (23.298)

Location in Book: Chapter 23 (Beelzebub's fourth sojourn), pages 299-300. The context and significance of the division is explained on page 298.

Etymology / Notes: Each group name combines "Akhaldan" with a specific suffix indicating their field of study. The division represents the first systematic organization of objective scientific inquiry on Earth, with each group developing specialized knowledge while working toward the common goal of understanding being-existence. The society's work continued until the second Transapalnian perturbation (catastrophe) scattered its members, though some survived to establish centers of learning in Egypt. This represents Gurdjieff's vision of how genuine scientific investigation should be organized - not merely accumulating facts but working toward comprehensive understanding of cosmic laws and the purpose of conscious beings within the universal order.

A type of longing or attraction that manifests between the three sexes of beings on the planet Modiktheo as they approach the time of birth. This cosmic attraction occurs when "the time approaches for the manifestation of the results of these conceptions" among the three distinct sexes called Martna, Spirna, and Okina. As Beelzebub explains, "there becomes evident in all these three uncommon beings, as it is called, an 'Aklonoatistitchian' longing for each other, or as your favorites would say, there appears in them a 'physico-organic-attraction'" (39.772). This irresistible mutual attraction increases in intensity as birth approaches, causing the three beings to press closer together until "they ultimately almost grow on to each other" before simultaneously actualizing their conceptions to produce a complete three-brained being.

Quote from the 1950 text:

And later, when the time approaches for the manifestation of the results of these conceptions, or when, as your favorites say, the time of birth approaches, there becomes evident in all these three uncommon beings, as it is called, an 'Aklonoatistitchian' longing for each other, or as your favorites would say, there appears in them a 'physico-organic-attraction.' And the nearer the time of this being-manifestation or birth approaches, the more they press close to each other and ultimately almost grow on to each other; and thereupon at one and the same time, they actualize in a certain way these conceptions of theirs. (39.772)

Location in Book: Single appearance: Chapter 39, page 772, within the extended description of the three-sex reproductive system of beings on the planet Modiktheo.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aklonoatistitchian represents a unique cosmic phenomenon that occurs only on the planet Modiktheo in the Protocosmos system, where the sacred law Heptaparaparshinokh operates through three independent beings rather than the usual two. This attraction is fundamentally different from ordinary sexual attraction, as it is a cosmic-legal necessity for the completion of the reproductive process among Triakrkomnian beings. The term describes an irresistible cosmic pull that ensures the proper timing and coordination required for three separate beings, each carrying one of the three being-bodies in formation, to unite at precisely the right moment to create a perfectly integrated three-brained being. This represents the most ideal form of procreation in the Universe, producing beings who arise already possessing all three being-bodies without the need for conscious labors and intentional sufferings.

A highly esteemed Chaldean learned being and member of the club of Adherents of Legominism, whose decisive speech during a historical gathering in ancient Babylon introduced a revolutionary new approach for transmitting true knowledge to future generations. Described as "very well known in those times" and "already very aged," Aksharpanziar observed the recurring destruction of conscious individuals and initiates during wars and popular uprisings, recognizing that traditional Legominism alone was insufficient to preserve essential knowledge (30.457-458). His groundbreaking proposal supplemented the natural transmission through initiates with an artificial system based on consciously embedding knowledge into everyday human productions (Afalkalna) and ceremonies (Soldjinoha), structured through the Universal Law of Sevenfoldness. This innovation created what he called "initiates of art" - future beings who could decode the hidden knowledge through understanding the lawful inexactitudes deliberately placed in artistic works and rituals (30.462).

Quotes from the 1950 text:

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

As the report of that already very aged Chaldean learned being, the great Aksharpanziar, was then the origin for all the further events connected with this same contemporary art there, I will try to recall his speech and repeat it to you as nearly as possible word for word. (30.457)

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

And we shall call them so because the whole process of such a transmission of knowledge to remote generations through the Law of Sevenfoldness will not be natural but artificial. (30.462)

With these words the great Aksharpanziar then concluded his report.

Considerable excitement and noisy discussion followed his speech among all the members of the club of the Adherents of Legominism, and the outcome of it was that they then and there unanimously decided to do as the great Aksharpanziar had suggested. (30.462)

Location in Book: First appearance: Chapter 30, page 457. His speech and influence extend through page 463, with additional reference at page 468 in relation to his naming of the "white ray."

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aksharpanziar represents a pivotal figure in the history of human knowledge transmission, essentially inventing the concept of art as a conscious vehicle for preserving and transmitting objective truths across generations. His innovation recognized that while genuine initiates might be destroyed during social upheavals, artistic productions and ceremonial forms could survive to carry encoded knowledge to future "initiates of art" capable of decoding their hidden meanings. This dual system - natural transmission through human initiates and artificial transmission through encoded art - became the foundation for preserving sacred knowledge despite the cyclical destruction of civilizations.

A historical figure referenced in connection with spiritualistic seances and the investigation of "life principles" that became prevalent throughout the universe. Alan Kardec is mentioned as having conducted investigations through "absolutely secret" spiritualistic seances, during which he made "elucidations" about the origin of principles that "subsequently became everywhere among beings similar to ourselves, arising and existing on all the other planets of our Great Universe, one of the chief 'life principles'" (1.35). This reference appears in the context of Gurdjieff's account of his own development as an investigator of "every suspicious 'actual fact'" and the formative experiences that shaped his approach to understanding cosmic phenomena. The mention occurs alongside other influences that contributed to the complete fusion of his grandmother's behest with his general individuality.

Quote from the 1950 text:

The second of the mentioned vivifying factors, this time for the complete fusion of my dear grandmother's injunction with all the data constituting my general individuality, was the totality of impressions received from information I chanced to acquire concerning the event which took place here among us on Earth, showing the origin of that "principle" which, as it turned out according to the elucidations of Mr. Alan Kardec during an "absolutely secret" spiritualistic seance, subsequently became everywhere among beings similar to ourselves, arising and existing on all the other planets of our Great Universe, one of the chief "life principles." (1.35)

Location in Book: Single appearance: Chapter 1, page 35, in the context of formative influences on the author's development as an investigator.

Etymology / Notes: This refers to the historical Allan Kardec (1804-1869), born Hippolyte Léon Denizard Rivail, the French educator who systematized Spiritism through his investigations of mediumistic phenomena. Kardec is known for works such as "The Spirits' Book" and "The Mediums' Book," which established the philosophical foundations of Spiritism. His inclusion here demonstrates Gurdjieff's familiarity with 19th-century spiritualistic movements and suggests that certain principles discovered through spiritualistic investigation have cosmic significance extending beyond Earth. The reference to "absolutely secret" seances emphasizes the esoteric nature of Kardec's investigations and their profound impact on understanding universal life principles.

The Great Arch-Engineer of the Universe, also known by his title "His Measurability" and "His Pantemeasurability," who serves as a sacred member of the Most High Commission. Archangel Algamatant played a crucial role in investigating the cosmic catastrophe that created Earth's Moon when planet Earth collided with comet Kondoor. He provided the authoritative explanation that the "broken off fragments of the planet Earth had lost the momentum they received from the shock" and would "make regular elliptic orbits around their fundamental piece, just as the fundamental piece, namely, the planet Earth made and makes its orbit around its sun 'Ors'" (9.83). Beelzebub received detailed explanations about objective time-calculations from Algamatant when he "came to the planet Mars as one of the sacred members of the third Most Great Commission" during "the first great misfortune to this planet Earth" (16.128). The Archangel is blessed with the aspiration "May He Be Perfected Unto The Holy Anklad" (16.128).

Quotes from the 1950 text:

And the Arch-Engineer Algamatant was good enough to explain to us personally that in all probability what had happened was as follows:

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

'Glory to Chance...' concluded His Pantemeasurability, 'the harmonious general-system movement was not destroyed by all this, and the peaceful existence of that system "Ors" was soon re-established.' (9.83)

It may not be without interest for you to know that all these calculations were partly explained to me by the Great Arch-Engineer of the Universe, His Measurability, Archangel Algamatant.

May He Be Perfected Unto The Holy Anklad...

He explained this to me when, on the occasion of the first great misfortune to this planet Earth he came to the planet Mars as one of the sacred members of the third Most Great Commission. (16.128)

Location in Book: First appearance: Chapter 9, page 83 (as "Arch-Engineer Algamatant" and "His Pantemeasurability"). Second appearance: Chapter 16, page 128 (as "Great Arch-Engineer of the Universe, His Measurability, Archangel Algamatant").

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. As Arch-Engineer of the Universe, Algamatant represents the highest cosmic authority in matters of World-creation and World-maintenance, requiring comprehensive understanding of all cosmic laws, measurements, and structural principles. His titles "His Measurability" and "His Pantemeasurability" (combining "pan-" meaning all/everything with "measurability") suggest a being whose understanding encompasses all possible cosmic measurements, proportions, and scales of existence. His role in the Most High Commission demonstrates the cosmic administration's response to planetary catastrophes that might affect universal harmony, while his detailed explanations to Beelzebub show the pedagogical function of higher beings in transmitting cosmic knowledge to those of lesser development.

A sacred process that Beelzebub was required to undergo upon his return from exile as a condition of his pardon by his uni-being endlessness. The term appears in the fuller expression "Essence-Sacred-Aliamizoornakalu," referring to a sacred procedure performed over one's essence. Beelzebub explains that "when I was pardoned by his uni-being endlessness, and allowed to return to my native land, certain Sacred Individuals decided to demand of me for any eventuality, to have performed over my essence, this sacred process in order that I might not manifest myself, as in the days of my youth, and that the same might not thereby occur again in the Reason of most individuals dwelling here at the center of the Great Universe" (18.175). Mullah Nassr Eddin characterizes this process humorously as "giving-one's-word-of-honor-not-to-poke-one's-nose-into-the-affairs-of-the-authorities" (18.176).

Quotes from the 1950 text:

And this all-gracious promise was given me, as soon as I returned from exile and had to present myself first of all to His All-Quarters-Maintainer, the Archcherub Peshtvogner, and prostrated myself to produce before him what is called the 'Essence-Sacred-Aliamizoornakalu.'

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

You probably do not know yet what the Sacred-Aliamizoornakalu over an essence means? I shall later explain it to you in detail but meanwhile I shall simply use the words of our dear Mullah Nassr Eddin who explains this process as 'giving-one's-word-of-honor-not-to-poke-one's-nose-into-the-affairs-of-the-authorities.' (18.176)

Location in Book: First appearance: Chapter 18, page 175 (as "Essence-Sacred-Aliamizoornakalu"). Second appearance: Chapter 18, page 176 (as "Sacred-Aliamizoornakalu").

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Aliamizoornakalu represents a form of cosmic probation or sacred oath required of beings who have transgressed cosmic laws but have been granted clemency. The process serves both as atonement for past transgressions and as a guarantee against future violations. Mullah Nassr Eddin's humorous interpretation suggests it functions as a cosmic non-interference pledge, preventing the pardoned being from meddling in higher administrative affairs. The requirement that this process be performed over one's "essence" indicates it operates at the most fundamental level of being, creating an indelible commitment that cannot be easily violated or forgotten.

A scientific notation term used by the great Chinese twin brothers Choon-Kil-Tez and Choon-Tro-Pel to distinguish definitions relating to sound vibrations in their systematic investigation of cosmic phenomena. When defining "the nuances of sound," the brothers would add the word "Alil" to their classifications, "noting the number of their vibrations" (40.828). This term was part of their comprehensive scientific nomenclature for distinguishing between the three "transitory results of cosmic processes" they studied: sound (marked with "Alil"), the white-ray (marked with "Nar-Khra-Noora"), and opium (marked with numerical specific gravity). The brothers used this precise terminology in conjunction with their seven-fold classification system for both primary aspects (Erti-Pikan-On through Shvidi-Pikan-On) and secondary derivatives (Erti-Noora-Chaka through Shvidi-Noora-Chakoo) to demonstrate that these three apparently different cosmic phenomena share identical "actualizing constructions" and "mutually-acting-law-conformablenesses" (40.832).

Quote from the 1950 text:

And in order to distinguish to which of the three mentioned results of cosmic processes the given definition referred, they added after each of these definitions the following:

For the definition of the nuances of sound they, noting the number of their vibrations, always added to this the word 'Alil.'

For the definition of the particularities of the composite of the 'white-ray,' they added the expression 'Nar-Khra-Noora.'

And for the definition of the active elements of the Polormedekhtian product called opium they added only the number of their, what is called, 'specific gravity.' (40.828-829)

Location in Book: Single appearance: Chapter 40, page 828, in the context of the brothers' scientific classification system for cosmic phenomena.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Alil represents the precision and systematic approach of genuine objective science as practiced by the Chinese brothers, contrasting with the superficial "scientific titillation" of contemporary researchers. The term appears in the context of the brothers' rediscovery of the Law of Sevenfoldness after the loss of Atlantis, demonstrating how authentic scientific investigation requires precise nomenclature to distinguish between different manifestations of universal laws. The brothers' work with the Alla-attapan apparatus proved that sound, light, and chemical substances, though outwardly different, share identical inner structures and cosmic law-conformable relationships.

A thaumaturgist (miracle worker) from ancient times who was "supposed once upon a time to have been 'taken-alive' up to 'some-Heaven-or-other'" from a small mountain in the country of Tikliamish (19.189). The mountain where Aliman supposedly ascended became the site of one of the most celebrated places for sacrificial offerings, where "an innumerable number of beings called 'oxen,' 'sheep,' 'doves,' and so on, and even beings similar to them themselves" were destroyed at definite times of the year to please the gods (19.189). The location serves as an example of how genuine spiritual figures become corrupted into excuses for the terrible custom of sacrificial offerings that was then at its "height" on the continent Ashhark, with beings promising to destroy other beings in honor of their gods if good fortune befell them (19.188).

Quote from the 1950 text:

Several such special public places, where the destruction of the beings of different exterior form was carried out, then existed in the country of Tikliamish; and among them was one most celebrated, situated on a small mountain from whence a certain thaumaturgist Aliman was supposed once upon a time to have been 'taken-alive' up to 'some-Heaven-or-other.'

In that place, as well as in other similar places, especially at definite times of the year, they destroyed an innumerable number of beings called 'oxen,' 'sheep,' 'doves,' and so on, and even beings similar to them themselves. (19.189)

Location in Book: Single appearance: Chapter 19, page 189, in Beelzebub's account of sacrificial practices during his second descent to Earth.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Aliman represents the tragic pattern of how authentic spiritual achievements become perverted into justifications for harmful practices. His supposed ascension from the mountain created a "most celebrated" sacrificial site, demonstrating how genuine spiritual events can be corrupted into excuses for the very behaviors - such as the destruction of life - that true spiritual development would eliminate. The figure serves as a cautionary example of how even miraculous spiritual attainments can be misinterpreted and used to justify the opposite of their intended purpose.

A maleficent chemical substance invented by German beings, representing the fifth and final example of particularly harmful inventions that all end in "ine" (along with satkaine, aniline, cocaine, and atropine). This German "sure-fire composition" is "used there chiefly by what are called 'confectioners' and other specialists who prepare for the other beings of that planet most 'tasty' articles for their first food" (29.431). The confectioners and food professionals use alisarine "of course unconsciously, for that purpose which has there already finally become the ideal for the whole of the contemporary civilization" - a purpose expressed by Mullah Nassr Eddin as "As-long-as-everything-looks-fine-and-dandy-to-me-what-does-it-matter-if-the-grass-doesn't-grow" (29.431). The substance is also mentioned as "alizarin" in connection with American fruit preserves, where it contributes to their artificial coloring alongside aniline (42.950).

Quotes from the 1950 text:

As examples of the very many particularly maleficent inventions of those German beings, let us take just those five what are called 'chemical substances,' now existing there under the names of (1) satkaine, (2) aniline, (3) cocaine, (4) atropine and (5) alisarine, which chemical substances are used there at the present time by the beings of all the continents and islands as our dear Mullah Nassr Eddin says: 'Even-without-any-economizing.' (29.427)

'Alisarine,' the fifth and last of the enumerated inventions, is also widespread everywhere.

And that 'blessing' of contemporary civilization is used there chiefly by what are called 'confectioners' and other specialists who prepare for the other beings of that planet most 'tasty' articles for their first food.

The confectioners and other professionals there who prepare the said tasty articles for the first food of the rest of your favorites use this same German 'sure-fire' composition, alisarine, of course unconsciously, for that purpose which has there already finally become the ideal for the whole of the contemporary civilization, which purpose is expressed in the language of our honored Mullah Nassr Eddin in the following words: 'As-long-as-everything-looks-fine-and-dandy-to-me-what-does-it-matter-if-the-grass-doesn't-grow.' (29.431)

Only after a while, when you have finally managed to take in various details of the appearance of these displays and somehow start reflecting again, can you clearly constate how much greater is the variety of color and shape of the jars in these American displays of fruit preserves than in the mentioned displays of the continent of Europe; and this is evidently due to the fact that, in the common psyche of the beings of this new group, the combination resulting from the intermixture of former independent races, happens to correspond more completely to a better perception and a thorough cognition of the sense and beneficence of the achievements of the Reason both of the beings of the contemporary community of Germany in respect of the chemical substances they have invented, called there 'aniline' and 'alizarin.' (42.950)

Location in Book: First appearance: Chapter 29, page 427 (listed among five German chemical inventions). Primary discussion: Chapter 29, page 431 (detailed description of its use). Additional reference: Chapter 42, page 950 (as "alizarin" in American fruit preserves).

Etymology / Notes: The term follows the pattern Gurdjieff notes of German inventions ending in "ine." Like the other chemical substances in this series, alisarine represents the corruption of science for superficial purposes - in this case, making food appear appealing regardless of its actual nutritional value or harm to consumers. The substance exemplifies contemporary civilization's prioritization of appearance over substance, embodying the Mullah Nassr Eddin principle of caring only that "everything looks fine and dandy" while ignoring long-term consequences. Its unconscious use by food professionals demonstrates how harmful substances become integrated into daily life without awareness of their effects, contributing to the general deterioration of human health and consciousness.

A wealthy shepherd described as one of "two good philanthropic men" who funded extensive multi-year scientific experiments on human dietary effects conducted during the Kelnuanian Council proceedings (42.1019). Alla Ek Linakh provided the financial resources - described as having "inexhaustible wealth" - to support thousands of human test subjects "who lived under test conditions at the expense of the good shepherd Alla Ek Linakh" for several years of daily monitoring (42.1019, 42.1021). His patronage enabled comprehensive research into the effects of consuming meat and products containing the substance Eknokh on human psychology and character, working in collaboration with the scientist El Koona Nassa and his apparatus Arostodesokh. The experiments demonstrated that meat consumption gradually deteriorates human psyche and character "for the worse, beyond all recognition," while abstinence from meat improves bodily health but weakens willpower when practiced in isolation among meat-eaters (42.1019).

Quotes from the 1950 text:

I must tell you that I made all these deductions from the experiments I was enabled to conduct over a period of many years, thanks to two good philanthropic men, namely, to the rich shepherd Alla Ek Linakh and his money, and to the scientist we all respect, El Koona Nassa, with his remarkable invention the apparatus 'Arostodesokh.'

By means of this said remarkable apparatus Arostodesokh I was enabled for several years to register daily the general state of the organism of all those thousands of people who lived under test conditions at the expense of the good shepherd Alla Ek Linakh. (42.1019)

May our creator multiply his flocks! (42.1020)

Of course all my further investigations on a large scale proceeded again with the aid of the inexhaustible wealth of the herdsman Alla Ek Linakh and the wonderful apparatus of the wise El Koona Nassa. (42.1021)

Location in Book: First appearance: Chapter 42, page 1019 (referred to as "rich shepherd"). Second appearance: Chapter 42, page 1020 (blessing "May our creator multiply his flocks!"). Third appearance: Chapter 42, page 1021 (referred to as "herdsman" with "inexhaustible wealth").

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Alla Ek Linakh represents the ideal of enlightened philanthropy - wealth directed toward genuine scientific research for human welfare rather than personal aggrandizement. His characterization as both "rich shepherd" and "herdsman" with "inexhaustible wealth" suggests abundance combined with pastoral care for humanity. The blessing "May our creator multiply his flocks!" reinforces his role as a shepherd-figure whose material prosperity serves cosmic purposes. His partnership with El Koona Nassa demonstrates the ideal collaboration between enlightened capital and genuine science in service of understanding cosmic laws affecting human development.

A "very complicated and in the highest degree edifying experimental apparatus" created by the Chinese twin brothers Choon-Kil-Tez and Choon-Tro-Pel for their investigation of cosmic laws (40.832). This remarkable scientific instrument was designed to demonstrate the fundamental correspondence between three "transitory results of cosmic processes": the Polormedekhtian product opium, the white-ray (light), and sound. Through the Alla-attapan, the brothers "clearly proved to themselves and to others that in the very essence of all these three... there are precisely the same what are called 'actualizing constructions'" and "mutually-acting-law-conformablenesses" (40.832). The apparatus consisted of three independent parts: the Loosochepana (light manipulation), the Dzendvokh (sound generation), and the Riank-Pokhotarz (experimental demonstration chamber).

Quotes from the 1950 text:

These two great terrestrial Chinese learned beings then had recourse for their elucidatory experiments to every kind of what are called 'chemical,' 'physical,' and 'mechanical' experiments and they gradually formed one very complicated and in the highest degree edifying experimental apparatus, which they called 'Alla-attapan.'

By means of this apparatus Alla-attapan, they then clearly proved to themselves and to others that in the very essence of all these three 'transitory results' of cosmic processes, and, namely, in the Polormedekhtian product, called there opium, in the white-ray and in sound there are the same properties, and, namely, there are in all these three outwardly quite different cosmic phenomena precisely the same what are called 'actualizing constructions' that is to say, for their manifestness there are in them precisely the same 'mutually-acting-law-conformablenesses.' (40.832)

This famous experimental apparatus Alla-attapan consisted of three independent parts.

The fore part was called 'Loosochepana,' the middle part 'Dzendvokh,' and the last, the hind part, was called 'Riank-Pokhotarz.'

Each of these three parts in their turn consisted of several special and separate adaptations. (40.834)

My personal and exhaustive study of this astonishing apparatus Alla-attapan - which became, thanks to Gornahoor Harharkh, famous among the genuine scientists of almost the whole of our Megalocosmos - proceeded according to the following chance circumstances. (40.833)

Location in Book: First appearance: Chapter 40, page 832. Recurring throughout Chapter 40 (pages 833-853) with detailed descriptions of its construction, operation, and scientific significance. Referenced again at the end of the chapter regarding its ultimate fate and influence on later developments.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Alla-attapan represents the pinnacle of genuine objective science as distinguished from contemporary "scientific titillation." Unlike modern researchers who obtain only "negative colored rays" through primitive prisms, the brothers' apparatus generated the crucial "positive colored rays" necessary for understanding cosmic phenomena (40.835). The apparatus later became famous throughout the Megalocosmos through Gornahoor Harharkh's studies, demonstrating that true scientific achievement transcends planetary boundaries. Its ultimate destruction parallels other instances in the text where genuine knowledge is corrupted or lost due to the "cunning wiseacring" of later generations who prioritize personal gain over understanding.

The sacred title given to the rightful governing principle within the inner organization of a three-brained being, specifically referring to the Divine impulse of objective conscience as it should function in directing waking existence. This inner ruler represents the proper authority structure of a developed being, where Divine impulses guide conscious manifestation. However, this sacred ruler is displaced when egoism arises and crystallizes in human beings, usurping its position and authority. Once this spiritual usurpation occurs, not only are Divine impulses hindered in their expression, but their very "desire-for-arising" is suppressed. As Beelzebub explains: "this said 'Unique-property' egoism usurped the place of the 'Unique-All-Autocratic-Ruler' in their general organization; then, not only every manifestation but even what is called the 'desire-for-the-arising' of such a Divine being-impulse became a hindrance to the actions of this 'All-Autocratic-Ruler'" (27.380). Over time, the influence of this inner Ruler becomes relegated to the subconsciousness, no longer participating in the active regulation of consciousness and behavior, leading to the dual psyche that characterizes contemporary human beings.

Quote from the 1950 text:

Well, then, my boy, when the data arose in the common presences of your favorites for engendering this 'Unique-particular' being-impulse egoism and when gradually evolving and giving rise to factors ensuing from it for other also particular but now secondary strange being-impulses, this said 'Unique-property' egoism usurped the place of the 'Unique-All-Autocratic-Ruler' in their general organization; then, not only every manifestation but even what is called the 'desire-for-the-arising' of such a Divine being-impulse became a hindrance to the actions of this 'All-Autocratic-Ruler.' (27.380)

Location in Book: Single appearance: Chapter 27, page 380, during Beelzebub's detailed analysis of egoism and the loss of conscience in contemporary human beings as part of his explanation of Ashiata Shiemash's understanding of human psychology.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The capitalized title "Unique-All-Autocratic-Ruler" signals a sacred and central function, analogous to a divine monarch of the inner world. Its displacement corresponds to humanity's spiritual degeneration, where egoism becomes the dominant organizing principle instead of conscience. The restoration of this inner ruler's proper authority is implied as necessary for spiritual regeneration and the return to normal three-brained being functioning. The contrast between this Divine ruler and its usurper (crystallized egoism) represents one of the fundamental spiritual conflicts described in Gurdjieff's psychology, where the struggle is between legitimate spiritual authority and illegitimate egotistic domination within the human psyche.

A high cosmic administrative title held by Great Arch Cherubs who govern all four quarters or directions of cosmic space within their jurisdictions. Two specific All-Quarters-Maintainers are prominently featured: Peshtvogner, who oversees Beelzebub's return from exile and serves as his administrative superior, and Helkgematios, who governs the holy planet Purgatory. This title is related to but distinct from "Quarter-Maintainers," as there are four Quarter-Maintainers of the whole Universe (including the Great Archangel Sakaki), while All-Quarters-Maintainers govern all four quarters within specific cosmic regions. As Beelzebub explains when recounting his return from exile: "I had to present myself first of all to His All-Quarters-Maintainer, the Archcherub Peshtvogner, and prostrated myself to produce before him what is called the 'Essence-Sacred-Aliamizoornakalu'" (18.175). Helkgematios, as All-Quarters-Maintainer of Purgatory, "first acquired that degree of Reason which alone it is in general possible for an independent Individual, whatever his nature, to attain, and which is third in degree after the Absolute Reason of our endlessness" (39.800).

Quotes from the 1950 text:

And this all-gracious promise was given me, as soon as I returned from exile and had to present myself first of all to His All-Quarters-Maintainer, the Archcherub Peshtvogner, and prostrated myself to produce before him what is called the 'Essence-Sacred-Aliamizoornakalu.' (18.175)

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

Location in Book: First appearance: Chapter 18, page 175 (Peshtvogner). Also appears in Chapter 39, page 800 (Helkgematios), and Chapter 47, page 1175 (Peshtvogner's final decree).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The title suggests governance over all four cardinal directions or dimensions of space within a specific cosmic region, distinguishing it from the four separate Quarter-Maintainers who each govern one quarter of the entire Universe. All-Quarters-Maintainers represent the highest administrative authority within their jurisdictions, wielding both judicial and merciful powers - exemplified by Peshtvogner requiring Beelzebub to undergo the sacred process of Aliamizoornakalu while also promising to retrieve his scientific instruments, and by Helkgematios ordering the broadcast of Beelzebub's Earth observations for the education of perfected souls on Purgatory while maintaining the supreme cosmic order on that holy planet.

Gurdjieff's personal philosophical principle formulated as "If you go on a spree then go the whole hog including the postage," derived from a Russian merchant's story about paying the full marked price for a book even when overcharged. This principle became the foundation of Gurdjieff's approach to all undertakings, representing total commitment and extreme thoroughness in any endeavor. The author describes how this principle transformed his manifestations from being merely different from others to becoming conscious and vivifying, assisting "in the formation of 'corns' on the organs of perception of every creature similar to me without exception who directed his attention directly or indirectly toward my actions" (1.39). The principle's adoption led Gurdjieff to write on the scale of the entire Universe rather than confining himself to earthly themes, declaring "Any writer can write within the scale of the Earth, but I am not any writer" (1.40).

Quotes from the 1950 text:

The formulation in words of this new "all-universal principle of living" is as follows:

"If you go on a spree then go the whole hog including the postage." (1.35)

If before my acquaintance with this "all-universal principle of living" I had actualized all manifestations differently from other biped animals similar to me, arising and vegetating with me on one and the same planet, then I did so automatically, and sometimes only half consciously, but after this event I began to do so consciously and moreover with an instinctive sensation of the two blended impulses of self-satisfaction and self-cognizance in correctly and honorably fulfilling my duty to Great Nature. (1.39)

Location in Book: First appearance: Chapter 1, pages 35-40. The principle is extensively explained through the Russian merchant's story and its adoption by Gurdjieff as his fundamental approach to all activities.

Etymology / Notes: Both terms - "all-universal principle of living" and "all-universal life principle" - are used interchangeably throughout the text to describe the same concept. This principle embodies Gurdjieff's teaching method of extreme commitment and comprehensive approach, demonstrated in his decision to write on the scale of the entire Universe rather than limiting himself to earthly subjects. The story's emphasis on paying the correct price despite being overcharged reflects themes of integrity, consciousness, and refusing to participate in mechanical dishonesty. The principle became the organizing force behind the creation of Beelzebub's Tales itself, representing Gurdjieff's commitment to thoroughness in spiritual and literary work.

Relating to a type of turquoise renowned throughout the universe for its famous and incomparable radiance, specifically "Almacornian turquoise." This legendary gemstone serves as the standard of comparison for the supreme luminous beauty of the holy planet Purgatory, which reflects a radiance that recalls the radiance of this extraordinary turquoise. The term appears exclusively in Beelzebub's description of the holy planet Purgatory as "the best, richest, and most beautiful of all the planets of our Universe," where from that planet "all the space of our Great Universe or, as your favorites would say, all the 'skies' reflected, as it were, the radiance which recalls the radiance of the famous and incomparable 'Almacornian turquoise'" (39.746). This cosmic gemstone represents the highest standard of luminous beauty and radiance in Gurdjieff's universe, equivalent in rarity and magnificence to how "phenomenal-Sakrooalnian-crystal" represents the ultimate standard of purity and clarity.

Quote from the 1950 text:

When we were there, you probably noticed that we always saw and sensed that from there all the space of our Great Universe or, as your favorites would say, all the 'skies' reflected, as it were, the radiance which recalls the radiance of the famous and incomparable 'Almacornian turquoise.' Its atmosphere is always pure like the 'phenomenal Sakrooalnian crystal.' (39.746)

Location in Book: Single appearance: Chapter 39, page 746. Used exclusively in the context of describing the supreme luminous qualities of the holy planet Purgatory.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The suffix "-ian" suggests a place of origin, while "Almacorn" may relate to concepts of nourishment or sustenance, possibly indicating that this turquoise originates from or represents a source of cosmic spiritual sustenance. Almacornian turquoise represents the ultimate aesthetic standard in Gurdjieff's cosmic hierarchy - a substance so radiantly beautiful that it serves as the comparison point for the light reflecting from the most sacred planet in the universe. Its pairing with "phenomenal Sakrooalnian crystal" (representing ultimate purity) suggests these represent the twin cosmic standards of supreme beauty and absolute clarity that characterize the dwelling place of the highest perfected beings.

A sacred cosmic process by which three-centered beings who have perfected their own Kesdjan body and achieved a high degree of Reason can intentionally materialize the Kesdjan body of an already deceased being, enabling temporary communication with its Divine Reason and the continuation of spiritual instruction. The process requires both the deceased and performing beings to have completed their higher being-bodies to the degree called sacred "being-Mirozinoo," and necessitates preliminary preparation involving the preservation of the deceased's Hanbledzoin (the "blood" of the Kesdjan body). The materialized form can exist only as long as the performing beings consciously feed it with their own sacred Aiesakhaldan, and only while the higher being-bodies remain contactable from the planetary sphere. As Beelzebub explains: "That process is called the sacred Almznoshinoo by means of which three-centered beings who have themselves already had time to coat and to bring their own body Kesdjan up to completed functioning and to a definite degree of Reason, intentionally produce the coating or, as it is otherwise said, the 'materialization' of the body Kesdjan of any being already entirely destroyed" (38.726).

Quotes from the 1950 text:

That process is called the sacred Almznoshinoo by means of which three-centered beings who have themselves already had time to coat and to bring their own body Kesdjan up to completed functioning and to a definite degree of Reason, intentionally produce the coating or, as it is otherwise said, the 'materialization' of the body Kesdjan of any being already entirely destroyed, to such a density that this body acquires again for a certain time the possibility of manifesting in certain of its functions proper to its former planetary body. (38.726)

The point is, that when this Sacred Individual Jesus Christ was actualized in the planetary body of a terrestrial three-brained being, and when afterwards he had to be separated from his exterior planetary coating, then just this same sacred process 'Almznoshinoo' was also produced on his body Kesdjan by certain terrestrial three-brained beings in order to have the possibility - in view of the violent interruption of his planetary existence - of continuing to communicate with his Divine Reason and of obtaining in this way the information about certain cosmic Truths and certain instructions for the future which he did not finish giving them. (38.735)

Location in Book: First appearance: Chapter 38, page 726. Extensively discussed through pages 726-742, including detailed technical explanations and the historical case of Jesus Christ and his disciples.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Almznoshinoo represents one of the highest sacred technologies available to perfected beings, contrasted with the even more sacred Djerymetly (which involves first materializing the Soul body). The process depends on cosmic laws such as Tenikdoa (the law of gravity) and requires the method called Vallikrin for conscious injection of Hanbledzoin. Beelzebub's account reframes the Christian story of Jesus's resurrection as a scientific process performed by his disciples to continue receiving his teachings after his crucifixion - a profound example of how genuine sacred knowledge becomes corrupted into religious mythology when transmitted without proper understanding of the underlying cosmic principles.

A term relating to a sacred being-duty undertaken during the family solemnity called "Krikhrakhri," specifically the "Alnatoorornian-being-duty" that beings assume toward the consecrated heir during this ceremonial practice. Beelzebub undertook this duty toward Gornahoor Harharkh's heir Raoorkh (later called Gornahoor Rakhoorkh), becoming his godfather through this sacred obligation. This type of ceremonial responsibility existed among ancient three-brained beings on Earth and survived in degraded form among contemporary humans as the practice of "godfathers" and "godmothers," though modern Earth beings retain only the external form of what was originally a serious and important procedure. As Beelzebub explains: "I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty'" (23.314).

Quote from the 1950 text:

And this family solemnity of Gornahoor Harharkh's was that beings like himself around him were to consecrate the first heir produced by him.

I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty.'

Here it is interesting to remark that this kind of procedure for undertaking this being-duty, took place among the ancient three-brained beings of your planet also, and even reached your contemporary favorites, though these latter, just as in everything else, take only the external form of this serious and important procedure. The beings who undertake, as it were, these duties, are called by your contemporary favorites 'godfathers' and 'godmothers.' (23.314)

Location in Book: Single appearance: Chapter 23, page 314. The term appears in the context of Beelzebub's explanation of why he traveled to Saturn to attend Gornahoor Harharkh's family ceremony.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Alnatoorornian represents a sacred spiritual responsibility that transcends mere social convention, embodying the transmission of wisdom and guidance from mature beings to the newly arising generation. The comparison between the authentic practice among higher beings and the degraded remnant among contemporary humans illustrates Gurdjieff's recurring theme of how genuine esoteric knowledge and sacred practices become corrupted when transmitted without proper understanding, retaining only superficial resemblance to their original spiritual purpose.

The name given by the beings of Egypt to a specific planetary tremor or earthquake that contributed to the destruction and burial under sand of many ancient constructions in that country. This earthquake was characterized by the gradual sinking of an island called "Siapora" (situated north of Cyprus) into the planet over a period of five terrestrial years, during which time extraordinary tidal effects in the surrounding Saliakooriapnian space caused large quantities of sand to rise from beneath the Saliakooriap and spread across the Egyptian landscape. As Beelzebub explains: "These sands were a consequence partly of those great winds I have already mentioned, and partly also of that planetary tremor which was afterwards called by the beings of this Egypt the 'Alnepoosian earthquake'" (33.585).

Quote from the 1950 text:

During this planetary tremor, an island then called 'Siapora' situated on the north side of a still existing island called 'Cyprus,' gradually in a very peculiar way entered into the planet during five terrestrial years, and while this process lasted, there proceeded in the surrounding great Saliakooriapnian space extraordinary what are called 'low' and 'high tides,' as a result of which a great deal of sand from beneath the Saliakooriap rose to the surface of this terra firma and mingled with sands of the already mentioned origin. (33.585)

Location in Book: Single appearance: Chapter 33, page 585. Mentioned during Beelzebub's explanation of why the ancient constructions and observatories of Egypt had been destroyed or buried by his sixth visit to that planet.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Alnepoosian earthquake represents one of several geological catastrophes that interrupted the transmission of knowledge from advanced civilizations to subsequent generations, illustrating the fragility of cultural continuity and the cosmic forces that can disrupt human development. The earthquake's unique characteristic of causing an island to sink gradually over five years while creating extraordinary tidal effects demonstrates Gurdjieff's method of describing planetary phenomena that operate on scales beyond normal human experience.

Alnokhoorian appears in the phrase "Alnokhoorian cacophony," describing an extreme degree of psychological disharmony in human beings. Beelzebub uses this term when explaining how pseudo-scientific branches of human knowledge, particularly hypnotism and related theories, have caused further derangement of human psychic functioning. He states that these maleficent sciences "were also the cause of the derangement in many of them of the, without this, abnormal functioning of their psyche, which to their great misfortune was already long before this disharmonized up to the degree of what is called 'Alnokhoorian cacophony'" (32.576). This represents the ultimate stage of psychological discord, where the already abnormal human psyche becomes so fragmented and conflicted that it resembles a cacophony - a harsh, discordant mixture of sounds. The term suggests that human psychological functioning has deteriorated to the point where there is no harmony between the various centers and impulses, creating internal chaos.

Quote from the 1950 text:

This branch of their contemporary science was the cause not only of the acquiring by their common presences of several further new maleficent Kalkali, but it was also the cause of the derangement in many of them of the, without this, abnormal functioning of their psyche, which to their great misfortune was already long before this disharmonized up to the degree of what is called 'Alnokhoorian cacophony.' (32.576-577)

Location in Book: Single appearance: Chapter 32, page 576.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word "cacophony" suggests harsh, discordant sounds, implying that human psychology has reached a state of complete internal disharmony. The "Alnokhoorian" qualifier appears to intensify or specify the type of cacophony, possibly relating to a cosmic principle or law that governs the proper harmonious functioning of three-centered beings. The term represents Gurdjieff's assessment that contemporary human psychology has degenerated beyond normal abnormality into a state of active chaos and internal conflict. This condition is presented as having been worsened by pseudo-scientific theories that further fragment an already disrupted psyche, making genuine inner development virtually impossible.

Alstoozori is the cosmic term for what terrestrial beings would call "sorrowful reflections" or deep contemplative investigation into the causes of lamentable phenomena. Beelzebub uses this term to describe his own process of profound reflection following his observations of humanity's persistent destruction of accumulated knowledge and wisdom. He explains that after witnessing yet another cycle of civilizational destruction, he engaged in "this distressful 'Alstoozori' of mine, or as your favorites would say 'sorrowful reflections' to clear up for myself the very essence of the cause also of this lamentable fact there" (23.312). Through this process of Alstoozori, Beelzebub arrives at deeper understanding of the fundamental psychological aberrations that drive human beings to periodically destroy not only each other but also everything accumulated by previous generations, including precious knowledge, art, and scientific achievements.

Quote from the 1950 text:

And so, my boy, being desirous after this distressful 'Alstoozori' of mine, or as your favorites would say 'sorrowful reflections' to clear up for myself the very essence of the cause also of this lamentable fact there, I understood at the end of my minute investigations, and became aware with all my being, that this abnormality there proceeds exclusively owing only to one remarkable aspect of the chief particularity of their strange psyche, namely, that particularity which has become completely crystallized and is an inseparable part of their common presences and which serves as a factor for the periodic arising in them of what is called the 'urgent need to destroy everything outside of themselves.' (23.312)

Location in Book: Single appearance: Chapter 23, page 312.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may echo the word "sorrowful." Alstoozori represents a form of conscious suffering and deep investigation that leads to genuine understanding of the causes of cosmic phenomena. It differs from ordinary earthly reflection in that it is undertaken with the specific aim of understanding cosmic laws and the deeper causes of apparently senseless destruction. Beelzebub's Alstoozori leads him to identify the crystallized psychological particularity in humans that drives them to periodic destructive episodes, revealing how conscious investigation of distressing phenomena can yield profound insights about the nature of three-brained beings and their aberrant development on Earth.

Amambakhlootr was a wise and learned being from the continent Asia who, in ancient times, made crucial observations about the harmful effects of clothing on human health and invented the solution of hammams (steam baths). Through "conscious observations of various facts proceeding around him," he clearly discovered "that this 'oily-something' which collects in the pores of the skin, has also a maleficent influence on the general functioning of the whole planetary body" (34.648). This oily substance accumulated because clothing prevented the normal elimination of unnecessary parts of the second being-food (air) that should naturally evaporate from the skin pores. Working with other learned beings who became his followers, Amambakhlootr conducted investigations and experiments that led to the conclusion that ordinary washing could not remove these deep-seated deposits, and that only slow warming could dissolve and eliminate them. "As a result of the investigations and long deliberations of this Amambakhlootr, and of several other also learned beings who then became his followers," they developed the hammam system to address this health problem caused by the civilizational innovation of wearing clothes (34.649).

Quotes from the 1950 text:

Well, my boy, when still in, as your contemporary favorites say, the 'dim ancient past,' a wise and learned being by name 'Amambakhlootr,' also from the continent Asia there, once clearly constated during his conscious observations of various facts proceeding around him, that this 'oily-something' which collects in the pores of the skin, has also a maleficent influence on the general functioning of the whole planetary body, he began to elucidate and seek means for wiping out at least this evil. (34.648)

As a result of the investigations and long deliberations of this Amambakhlootr, and of several other also learned beings who then became his followers and began to help him, they arrived at the conclusion and became convinced of the impossibility of obtaining that beings similar to themselves should not wear clothes, and that it was necessary to seek a method for artificially eliminating from the pores of the skin these remains of the 'second-food' by means of implanting in the psyche of the beings around them some or other being-usage, which in the course of time would become indispensably necessary to them and in this way enter into their habits and customs. (34.649)

Location in Book: First appearance: Chapter 34, page 648. Extended treatment through page 650 describing his investigations, conclusions, and the practical implementation of hammams.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Amambakhlootr represents an example of genuine objective scientific research, using conscious observation to identify a real problem and developing practical solutions. His work demonstrates how a wise individual can observe the unintended consequences of civilizational developments (clothing) and create beneficial customs (hammams) to address them. The hammam system he developed became so successfully embedded in Asian cultures that the need for periodic cleansing became inherent in their psyches and passed to other communities, including Russia. His approach exemplifies conscious observation leading to practical beneficial innovations that serve genuine human needs rather than artificial wants.

Amarhoodan is the Atlantean term for the third being-food, referred to as "the 'sacred Amarhoodan,' and this last word then signified for them 'help-for-God'" (39.783). This represents the highest of the three being-foods, corresponding to impressions and their conscious transformation for spiritual development. The beings of the continent Atlantis, particularly during their latest period, not only understood this sacred process but "even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence" (39.783). While they called the second being-food "Amarloos" (help-for-the-moon), the third being-food Amarhoodan represented their understanding of conscious work with impressions as direct service to the Creator. This sacred duty was practiced alongside Amarloos as part of the Atlanteans' comprehensive approach to fulfilling their cosmic obligations through conscious labor and intentional suffering.

Quote from the 1950 text:

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

Location in Book: Single appearance: Chapter 39, page 783.

Etymology / Notes: The term "Amarhoodan" derives from the Atlantean language and literally means "help-for-God," representing the highest level of conscious work that beings can perform. Unlike Amarloos (help-for-the-moon), which serves cosmic maintenance functions, Amarhoodan represents direct service to the Creator through conscious transformation of impressions. This reflects the Atlantean understanding that the third being-food - impressions and their conscious assimilation - constitutes the highest form of spiritual practice. The designation as "sacred" Amarhoodan distinguishes it from the second being-food, emphasizing its more elevated spiritual significance. The practice of Amarhoodan represents the pinnacle of conscious development available to three-brained beings, involving the intentional transformation of impressions for the development of higher being-bodies and objective reason. After the destruction of Atlantis, this understanding was lost, and contemporary humans remain unaware of the existence and significance of higher being-foods.

Amarloos is the Atlantean term for the second being-food, meaning "Help-to-the-Moon" (39.783). The beings of the continent Atlantis not only understood this sacred duty but "even considered this being-duty of theirs as sacred and called it 'Amarloos' which in their language means 'Help-to-the-Moon'" (43.1108). This represents the conscious absorption and transformation of higher cosmic substances necessary for maintaining the Moon and Anulios, the two fragments that separated from Earth during the first catastrophe. The Atlanteans of the Samliosian civilization understood that "a certain cosmic substance had to be transformed through them and that their assistance in this transformation was one of their chief being-duties" (43.1107). They developed elaborate customs and built special sacred buildings (Agoorokhrostiny for males, Gynekokhrostiny for females, and Anoroparionikima for the middle sex) to facilitate the proper fulfillment of this cosmic obligation. The process involved the conscious labor and intentional suffering necessary to transmute the sacred substances Abrustdonis and Helkdonis, thereby liberating the sacred Askokin required for cosmic maintenance.

Quotes from the 1950 text:

Do you remember, I have told you that the beings of the continent Atlantis even considered this being-duty of theirs as sacred and called it 'Amarloos' which in their language means 'Help-to-the-Moon.' (43.1108)

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

Location in Book: First appearance: Chapter 39, page 783 (definition of second being-food). Chapter 43, page 1108 (sacred duty context and Atlantean civilization).

Etymology / Notes: The term "Amarloos" derives from the Atlantean language and literally means "Help-to-the-Moon." This reflects the Atlanteans' understanding of their cosmic responsibility to provide the sacred substance Askokin necessary for maintaining the Moon (and Anulios), which had become independent planets following Earth's catastrophic fragmentation. The concept represents a pinnacle of human understanding about conscious participation in cosmic processes. When this instinctive need for conscious labor and intentional suffering disappeared from human psyches after the destruction of Atlantis, Great Nature was forced to extract Askokin through abnormal means, including the "periodic terrifying process of reciprocal destruction" (war). The Atlantean practice of Amarloos thus represents the last period in human history when beings consciously fulfilled their cosmic obligations rather than being subject to involuntary cosmic processes.

Amber is one of seven planetary formations in which "the Omnipresent Active Element Okidanokh takes part with all its three separate, independent, sacred parts, in equal proportion" and which serve "for what is called the 'impeding' of the independent flow of these three localized independent sacred parts" (23.311). This cosmic property makes amber particularly suitable for certain sacred and technological applications. In the emblem of the Society Akhaldan, the head (representing the "Breasts of a virgin") is fixed to the Bull trunk with amber, signifying that Divine Love "should be strictly impartial, that is to say, completely separated from all the other functions proceeding in every whole responsible being" (23.310). Amber also serves as a crucial isolating material in Archangel Hariton's perpetual motion cylinder system, where various cosmic materials "are arranged in a certain order and isolated from each other by means of 'Amber'" (5.70). The cylinder's chief part is made of amber with platinum hoops, creating a structure resistant to cosmic phenomena including paischakir (cold), tainolair (heat), and saliakooriapa (water).

Quotes from the 1950 text:

In order, my boy, that the sense of this latter emblem put into the material called there amber, may become quite comprehensible to you, I must add that amber is one of those seven planetary formations, in the arising of which the Omnipresent Active Element Okidanokh takes part with all its three separate, independent, sacred parts, in equal proportion; and in the process of planetary actualization, these intraplanetary and surplanetary formations serve for what is called the 'impeding' of the independent flow of these three localized independent sacred parts. (23.311)

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

Its chief part is made of 'amber' with 'platinum' hoops, and the interior panels of the walls are made of 'anthracite,' 'copper,' and 'ivory,' and a very strong 'mastic' unaffectable either by (1) 'paischakir' or by (2) 'tainolair' or by (3) 'saliakooriapa' or even by the radiations of cosmic concentrations. (6.75)

Location in Book: First appearance: Chapter 5, page 70 (Archangel Hariton's system). Chapter 6, page 75 (construction materials). Chapter 23, pages 310-311 (Akhaldan Society emblem and cosmic properties).

Etymology / Notes: While amber exists as a known terrestrial substance (fossilized resin), Gurdjieff attributes to it specific cosmic properties related to the three-fold nature of Okidanokh. Its function as an "impeding" material for the independent flow of Okidanokh's three parts makes it valuable both symbolically (representing impartial Divine Love in the Akhaldan emblem) and practically (as an isolating material in advanced cosmic technology). The seven planetary formations that share amber's property of incorporating all three parts of Okidanokh in equal proportion represent substances of particular cosmic significance, though the other six are not specified in the text. Amber's use in both sacred symbolism and advanced technology demonstrates Gurdjieff's principle that materials with specific cosmic properties serve corresponding functions across different domains of existence.

A sacred blessing or invocation used in reverent reference to the unchangeable nature of his endlessness (the Creator). The term appears in the captain's reverential statement: "The blessings of 'Amenzano' on his unchangeableness throughout Eternity!" (3.65). This exclamation is made by the captain of the ship 'Karnak' while reflecting on the passage of time and cosmic changes, noting that while everything else in the universe undergoes transformation, only "our lord and sovereign remains unchanged." The term appears to be a formulaic expression of blessing or benediction specifically associated with acknowledging the eternal, immutable nature of the divine Creator.

Quote from the 1950 text:

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! (3.65)

Location in Book: Single appearance: Chapter 3, page 65.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it bears a resemblance to the Hebrew "Amen" (meaning "so be it" or "truly"). The context suggests it functions as a sacred formula for blessing or acknowledging the divine attributes, specifically the unchangeable nature of his endlessness. The captain's use of this blessing demonstrates the reverent attitude maintained by cosmic beings toward the Creator, even while discussing mundane matters of technological progress in spaceship design. The term appears within quotation marks in the text, suggesting it may be a specific liturgical or formal expression used in cosmic religious practice.

A legendary American folkloric figure used by Gurdjieff as one of three examples of "terrestrial sages" alongside Mullah Nassr Eddin and Till Eulenspiegel. Gurdjieff explains that "this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel" (1.9) when introducing Mullah Nassr Eddin as a comparable folkloric wisdom figure. Uncle Sam appears again in Chapter 42 where Beelzebub attributes to him a "favorite saying" that illustrates the paradoxical nature of human understanding: "It is said that when Uncle Sam from America happens to have drunk a little more gin than usual, he always says during a pause: 'When nothing's right - only then, all is right'" (42.1023). This saying is presented as defining the same idea as Mullah Nassr Eddin's observation about human folly, specifically regarding how contemporary beings destroy beneficial customs inherited from their wise ancestors.

Quotes from the 1950 text:

Mullah Nassr Eddin, or as he is also called, Hodja Nassr Eddin, is, it seems, little known in Europe and America, but he is very well known in all countries of the continent of Asia; this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel. Numerous tales popular in the East, akin to the wise sayings, some of long standing and others newly arisen, were ascribed and are still ascribed to this Nassr Eddin. (1.9)

A favorite saying of the American Uncle Sam also does very well to define the same idea.

It is said that when Uncle Sam from America happens to have drunk a little more gin than usual, he always says during a pause: 'When nothing's right - only then, all is right.' (42.1023)

Location in Book: First appearance: Chapter 1, page 9 (parenthetical explanation of folkloric figures). Second appearance: Chapter 42, page 1023 (attributed saying about paradoxical wisdom).

Etymology / Notes: The figure represents the American national personification, commonly depicted as an elderly man in patriotic attire. The name "Uncle Sam" is commonly believed to originate from Samuel Wilson, a meat packer during the War of 1812, who supplied rations to U.S. soldiers. The barrels were stamped with "U.S.," which troops jokingly said stood for "Uncle Sam." The figure became fully personified through political cartoons by Thomas Nast and recruitment posters by James Montgomery Flagg. Gurdjieff uses Uncle Sam not as a political symbol but as a vehicle for folk wisdom, parallel to his extensive use of Mullah Nassr Eddin. The attributed saying about "when nothing's right - only then, all is right" reflects Gurdjieff's theme of paradoxical wisdom that emerges from observing human contradictions. The reference to gin consumption suggests the disinhibiting effect of alcohol that allows deeper truths to surface, a common motif in Gurdjieff's treatment of how wisdom emerges from unlikely sources. This placement of Uncle Sam alongside Eastern and European folkloric sages demonstrates Gurdjieff's method of finding universal human insights across different cultural traditions.

A bird whose egg whites were used as the first ingredient in a specialized liquid for preparing bamboos in the experimental apparatus Alla-attapan, constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel (the saint-brothers from ancient China). The liquid consisted of four components: "(1) The white of the eggs of the bird then called 'Amersamarskanapa' (2) The juice of the planet called 'Chiltoonakh' (3) The excretion of a quadruped being bearing the name 'Kezmaral' (4) A specially prepared what is called 'mercury-amalgam'" (40.837). Bamboos soaked in this mixture became the reactive medium that enabled the apparatus to demonstrate the sacred cosmic law of Heptaparaparshinokh by being permanently dyed colors corresponding to the light rays or sound vibrations that touched them.

Quote from the 1950 text:

These bamboos were soaked in a liquid consisting of:

1. The white of the eggs of the bird then called 'Amersamarskanapa'
2. The juice of the planet called 'Chiltoonakh'
3. The excretion of a quadruped being bearing the name 'Kezmaral'
4. A specially prepared what is called 'mercury-amalgam' (40.836-837)

Location in Book: Single appearance: Chapter 40, page 836.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The phrasing "then called" suggests that this bird existed during the time of the saint-brothers but may no longer exist or may now be known by a different name. The Amersamarskanapa represents one element in the sophisticated scientific methodology employed by the Chinese saint-brothers in their investigation of cosmic laws. Its egg white, combined with other exotic substances from different kingdoms of nature (plant juice, animal excretion, and mineral amalgam), created a reactive medium that enabled the precise measurement and demonstration of the relationship between colored light rays and sound vibrations according to the sacred law of Heptaparaparshinokh. The inclusion of such specialized biological materials demonstrates the level of precise knowledge required for genuine objective science.

A crucial component of the specialized vision apparatus created by the great scientist Gornahoor Harharkh to enable ordinary beings to perceive objects in an "absolutely-empty-space" (complete vacuum). The Amskomoutator served as an intermediate device connecting the helmet-mounted vision connectors to the various objects within and outside the Hrhaharhtzaha (Gornahoor Harharkh's experimental vacuum chamber). "One end of this astonishing connector was fitted in a certain way, also by means of appliances on the helmets, to our temples, while the other end was joined to what is called the 'Amskomoutator,' which in its turn was joined in a certain way by means of what are called 'wires' to all the objects within the Hrhaharhtzaha as well as to those outside, namely, to those objects whose visibility was needed during the experiments" (18.160). The device worked in conjunction with special magnetic currents that enabled the reflection of both the observer's essence and the observed objects, making perception possible in conditions where normal vision would be impossible.

Quote from the 1950 text:

But the most 'curious' and, as it is said, the most 'cunningly ingenious' of all the connectors there for various purposes on those strange diving suits and helmets, was the connector created by that great scientist Gornahoor Harharkh to enable the 'organ-of-sight' or ordinary beings to perceive the visibility of all kinds of surrounding objects in an 'absolutely-empty-space.'

One end of this astonishing connector was fitted in a certain way, also by means of appliances on the helmets, to our temples, while the other end was joined to what is called the 'Amskomoutator,' which in its turn was joined in a certain way by means of what are called 'wires' to all the objects within the Hrhaharhtzaha as well as to those outside, namely, to those objects whose visibility was needed during the experiments. (18.160-161)

Location in Book: Single appearance: Chapter 18, page 160.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Amskomoutator represents advanced cosmic technology that overcomes the fundamental limitation that ordinary three-centered beings face when trying to perceive in environments devoid of the cosmic vibrations necessary for normal organ functioning. Its operation depended on special magnetic currents with dual properties: one that could "reflect" the observer's essence, and another that could "reflect" the observed objects, thereby enabling visual perception in absolute vacuum conditions that would normally make such perception impossible. This device was essential for Beelzebub's participation in Gornahoor Harharkh's groundbreaking experiments with the Omnipresent-Okidanokh.

The current name of the river that was formerly called "Oksoseria" during Beelzebub's second descent to Earth. Originally, this large river flowed into the Caspian Sea (then called Kolhidious), but "after a minor planetary tremor at almost half way, it turned to the right and flowed into one of the hollows on the surface of the continent Ashhark, where it gradually formed a small sea, which still exists and is called the 'Aral Sea'" (19.184). Beelzebub traveled up this river on "Selchans" (special rafts) to reach the capital city Koorkalai in the country Tikliamish. The river also appears in the contemporary period as the location where the Bokharian dervish's friend was killed by a stray bullet during fighting between Russians and Anglo-Afghans (41.885).

Quotes from the 1950 text:

Here it might as well be remarked that although this large river then called 'Oksoseria' now still exists, yet it no longer flows into the present Caspian Sea, because after a minor planetary tremor at almost half way, it turned to the right and flowed into one of the hollows on the surface of the continent Ashhark, where it gradually formed a small sea, which still exists and is called the 'Aral Sea'; but the old bed of the former half of that large river which is now called the 'Amu Darya,' can still be seen by close observation. (19.184)

We then set off from the sea Kolhidious, or as it is now called, the Caspian Sea, on 'Selchans,' that is to say, on rafts of a special kind, up the river Oksoseria, or as it is now called, the Amu Darya. We sailed for fifteen terrestrial days and finally arrived at the capital of the beings of the first Asiatic group. (19.186)

Several weeks ago he went down to the banks of the river Amu Darya to the town X for various materials and instruments.

As he was leaving the town to return here, a "stray bullet" from the firing taking place between the Russians and the Anglo-Afghans struck him down on the spot, and I was immediately informed of this calamity by our mutual acquaintance, a Sart, who chanced to be passing there. (41.885)

Location in Book: First appearance: Chapter 19, page 184. Also appears on pages 186 and 885.

Etymology / Notes: The Amu Darya is a real Central Asian river, demonstrating Gurdjieff's method of connecting his invented ancient geography with actual contemporary geography. The river serves as a bridge between the mythical past (when it was called Oksoseria and flowed into the Caspian Sea) and the historical present (when it flows into the Aral Sea due to geological changes). This geographical transformation illustrates the vast time scales involved in planetary changes while anchoring Beelzebub's narrative in recognizable real-world locations. The river's appearance in both ancient and contemporary contexts emphasizes the continuity of geographical features across different historical periods, even as their names and courses change.

Anasha is one of two pernicious organic habits that had developed among three-brained beings in Chinese Turkestan during the period when Beelzebub worked there as a physician-hypnotist. The habit involved "the 'chewing of anasha,' or, as it is otherwise named, 'hashish'" (33.582). This substance is obtained "from a surplanetary formation there called 'Chakla' or 'hemp'" (33.582). Unlike the smoking of opium which was very common in Chinese Turkestan, the chewing of anasha was "even rarer" among the beings of Russian Turkestan, though both substances, along with Russian vodka, cause the psyche of beings to become "utterly 'nonsensical'" and also gradually degenerate important parts of their planetary bodies (33.583).

Quotes from the 1950 text:

One of these pernicious organic habits was what is called there the "smoking of opium," and the other was the "chewing of anasha," or, as it is otherwise named, "hashish."

They obtain this opium as you already know from the plant poppy, and hashish from a surplanetary formation there called "Chakla" or "hemp." (33.582)

Here among the beings of Russian Turkestan, one of the said "pernicious habits" or as they themselves call them "vices," namely, the smoking of opium, was very rare, and the chewing of anasha was even rarer, but on the other hand, the use of what is called "Russian vodka" flourished luxuriantly there. (33.582)

From the use of the said vodka, not only does the psyche of the ill-fated three-brained beings there become, just as from "opium" and "anasha" also, utterly "nonsensical" but in addition certain important parts of their planetary body also gradually completely degenerate. (33.583)

Location in Book: First appearance: Chapter 33, page 582. Also referenced on page 583 in comparison with opium and vodka consumption patterns in different regions of Turkestan.

Etymology / Notes: Anasha appears to be a regional term for hashish derived from cannabis hemp ("Chakla"). The substance is presented as one of the destructive habits that Beelzebub encountered during his work as a physician, alongside opium smoking and vodka consumption. Gurdjieff's description accurately reflects the geographical distribution of different intoxicant preferences across Central Asian regions during the period described, with hashish being more common in certain areas than others. The term demonstrates Gurdjieff's attention to regional linguistic variations for the same substance (anasha/hashish/hemp-derived products), while emphasizing the universal harmful effects of all such substances on both psyche and physical body.

A chemical coloring substance invented by German beings, one of five particularly maleficent inventions (alongside satkaine, cocaine, atropine, and alisarine) whose names all end in "ine." Aniline is "that chemical coloring substance, by means of which most of those surplanetary formations can be dyed from which the three-brained beings there make all kinds of objects they need in the process of their ordinary being-existence" (29.428). While aniline enables dyeing any object any color, it has catastrophically reduced the durability of manufactured goods. Objects formerly dyed with simple vegetable dyes would last "from five to ten or even fifteen of their centuries," but now "thanks merely to the aniline... there remains of the objects dyed with new colors at most, after about thirty years, only perhaps the memory of them" (29.429). Aniline has a specific limitation: it cannot dye "genuine natural black" any other color, which became the basis for Mullah Nassr Eddin's metaphorical explanation of Russian psychology (34.601).

Quotes from the 1950 text:

The second of the chemical substances I enumerated, namely, "aniline," is that chemical coloring substance, by means of which most of those surplanetary formations can be dyed from which the three-brained beings there make all kinds of objects they need in the process of their ordinary being-existence.

Although thanks to that invention your favorites can now dye any object any color, yet, what the lastingness of the existence of these objects becomes - ah, just there lies their famous Bismarck's "pet cat." (29.428-429)

Before that maleficent aniline existed, the objects produced by your favorites for their ordinary existence, such, for instance, as what are called "carpets," "pictures," and various articles of wool, wood, and skin, were dyed with simple vegetable dyes, which they had learned during centuries how to obtain, and these just-enumerated objects would formerly last from five to ten or even fifteen of their centuries.

But now, thanks merely to the aniline, or to dyes of other names into which this same aniline enters as the basis, there remains of the objects dyed with new colors at most, after about thirty years, only perhaps the memory of them. (29.429)

Location in Book: First appearance: Chapter 1, page 32, in prefatory material comparing its dispersal action to saliva. Primary discussion: Chapter 29, pages 428-429, within Beelzebub's critique of German chemical inventions. Also referenced in Chapter 34, page 601, in Mullah Nassr Eddin's metaphorical analysis of Russian psychology.

Etymology / Notes: Aniline is an actual chemical compound (C₆H₅NH₂) first derived from indigo and later from coal tar, historically important in the development of synthetic dyes. Gurdjieff's critique reflects real concerns about synthetic dyes' inferior durability compared to natural dyes, though his claim of fifteen-century longevity for vegetable-dyed objects is likely hyperbolic. The reference to Bismarck's "pet cat" appears to be Gurdjieff's invented idiom suggesting hidden problems beneath apparent benefits. The aniline dye industry indeed revolutionized textile manufacturing in the 19th century but often at the cost of colorfastness and longevity, making Gurdjieff's essential criticism historically accurate despite his characteristic exaggeration.

The Reason of the sacred Anklad is "the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself" (47.1177). This represents the ultimate achievement of cosmic consciousness possible for created beings. In the cosmic hierarchy of sacred Reason, Anklad stands above all other gradations including Degindad, Ternoonald, and Podkoolad - the latter being "the last gradation before the Reason of the sacred Anklad" (47.1177). The Great Arch Cherub Helkgematios, Governor of the holy planet Purgatory, is described as the first being "who after the creation of the World first merited the Sacred Anklad" (39.800), demonstrating its extraordinary rarity. The achievement of such cosmic consciousness represents the culmination of countless eons of conscious labors and intentional sufferings.

Quotes from the 1950 text:

The Reason of the sacred Anklad is the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself. (47.1177)

All fell prostrate before Beelzebub because by the fifth fork on his horns it was indicated that He had attained the Reason of the sacred Podkoolad, i.e., the last gradation before the Reason of the sacred Anklad. (47.1177)

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

Location in Book: First appearance: Chapter 16, page 128. Also appears in Chapter 21, page 229, and Chapter 39, page 800, in reference to Helkgematios. Most prominently featured in Chapter 47, pages 1176-1177, during the ceremonial measurement of Beelzebub's Reason.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Anklad represents the apex of individual cosmic evolution, positioned just three degrees below the Absolute Reason of endlessness himself. The rarity of this achievement is emphasized by the fact that even the venerable archangel who presided over Beelzebub's ceremony had attained only Degindad, "wanting three degrees to the Reason of the sacred Anklad." The term serves as the ultimate goal in Gurdjieff's cosmological hierarchy of consciousness, representing the highest possible development of individual Reason while maintaining distinction from the Absolute Source.

Anodnatious is one of the three independent active parts of the Omnipresent-Active-Element-Okidanokh, alongside Cathodnatious and Parijrahatnatioose. In Gornahoor Harharkh's scientific demonstration of artificial light production, he admits "the influx of parts of the Okidanokh, namely the Anodnatious and the Cathodnatious of equal force of 'striving-to-reblend'" (18.168). When the participation of the third part (Parijrahatnatioose) is artificially excluded from the natural reblending process, "this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names 'Anodnatious' and 'Cathodnatious'" (18.156). This results in "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or what ordinary beings call "the-cause-of-artificial-light" (18.156).

Quotes from the 1950 text:

I have again admitted the influx of parts of the Okidanokh, namely the Anodnatious and the Cathodnatious of equal force of "striving-to-reblend." (18.168)

But since, intentionally by an "able-Reason" - in the present case myself - the participation of that third part of Okidanokh existing under the name of "Parijrahatnatioose" is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names "Anodnatious" and "Cathodnatious." And in consequence, instead of the obligatory law-conformable results of the said process, that non-law-conformable result is now actualized which exists under the denomination of "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or as ordinary beings express it, "the-cause-of-artificial-light." (18.156)

Location in Book: First appearance: Chapter 18, page 156. Extensively discussed in Chapter 18, pages 156-157 and 168-169, within Gornahoor Harharkh's scientific demonstration of the properties of Okidanokh.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may relate to "anode" from electrical terminology, suggesting the positive or active principle in the three-fold cosmic law. Anodnatious represents one of the two opposing forces that, when operating without the participation of the reconciling third force (Parijrahatnatioose), results in mutual destruction rather than creative manifestation. This demonstrates the fundamental cosmic principle that all proper manifestation requires the interaction of three forces, and that artificial exclusion of the third force leads to non-law-conformable results. The scientific demonstration serves as concrete proof of the sacred Triamazikamno operating at the most fundamental level of cosmic substance.

Anoklinism is one of the maleficent "teachings" that arose from the corrupted branch of terrestrial science dealing with hypnotism, representing a distorted form of being-Kalkali ("essential strivings"). Along with "Darwinism," "anthroposophism," "theosophism," and "many others under the names also ending with 'ism,'" Anoklinism became crystallized in the psyche of ordinary three-brained beings as a definite pseudo-teaching that contributed to the final disappearance of genuine being-impulses such as "patriarchality" and "religiousness" (32.576). These maleficent teachings arose from the hundreds of theories and thousands of books devoted to explaining hypnotic phenomena, which served only to muddle the already confused minds of terrestrial beings and further disharmonize their abnormal psychic functioning.

Quote from the 1950 text:

Thanks merely to this branch of their science, there was acquired in the psyche of the ordinary beings of this ill-fated planet several still new forms of what are called "being-Kalkali," that is "essential strivings" which became cast into forms of definite "teachings" existing there under the names of "Anoklinism," "Darwinism," "anthroposophism," "theosophism," and many others under the names also ending with "ism," thanks to which even those two data of their presences, which still helped them to be at least a little as it is becoming to three-centered beings to be, finally disappeared in them.

And these essential data which have until recently been in them engendered in them the being-impulses they called "patriarchality" and "religiousness." (32.576)

Location in Book: Single appearance: Chapter 32, page 576, within Beelzebub's critique of terrestrial hypnotism and its pernicious effects on human psychology.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "-ism" suffix aligns it with other pseudo-scientific and pseudo-philosophical movements that Gurdjieff viewed as particularly harmful to genuine human development. Anoklinism represents how the misunderstanding of hypnotic phenomena leads to the formation of false belief systems that crystallize as maleficent Kalkali in the human psyche. The term exemplifies Gurdjieff's critique of how legitimate scientific inquiry can degenerate into dogmatic pseudo-teachings when approached without proper understanding, ultimately contributing to what he calls "Alnokhoorian cacophony" - the complete disharmonization of normal psychic functioning.

Sacred buildings on the continent of Atlantis designed for beings called the "third sex" or "middle sex" - those who "for various reasons, already lacked the possibility either of perfecting themselves or serving Nature" and were described by Mullah Nassr Eddin as "neither one thing nor another" (43.1110). These buildings housed both male and female beings who exhibited specific symptoms that rendered them unable to participate in normal cosmic work: males who were "entirely deprived of the possibility of ever consciously contemplating," and females who either did not menstruate normally or became "Knaneomeny" (like "veritable mares in the spring") during certain periods (43.1110). The Atlanteans recognized several definite symptoms warranting confinement: believing in "balderdash," proving things one knew nothing about, breaking one's word of honor, spying tendencies, and especially "Moyussool" (hemorrhoids) - "the most conclusive symptom of all" (43.1111).

Quotes from the 1950 text:

And the third, for such beings as were then called the "middle sex"; this sacred building was called "Anoroparionikima." (43.1108)

And as regards the third kind of the buildings of the beings of that time, which were called Anoroparionikima, as I already told you, the beings then called the "third sex," for whom these buildings were erected, our Mullah Nassr Eddin would call "misconceptions," or beings who are "neither one thing nor another."

Among these middle-sex beings were beings both of the male sex and the female sex.

These were beings who, for various reasons, already lacked the possibility either of perfecting themselves or serving Nature; they were, as is said in a saying of our same Mullah Nassr Eddin, "Neither a candle for the Angel, nor a poker for the devil." (43.1110)

In these Anoroparionikima, beings of this kind were obliged to remain without stirring from them during those periods indicated by the surrounding beings; but they were under no compulsion to do anything, but existed as they liked. In regard to them there was only one aim, that they neither met nor spoke with normal beings of the given locality.

Such beings were then confined in these buildings because, according to the notions then, they at certain periods of the month, thanks to these various "taints" of theirs, interfered by their radiations with the quiet and regular existence of the surrounding beings. (43.1111)

Location in Book: First appearance: Chapter 43, page 1108. Extensively described through pages 1110-1111 within Beelzebub's explanation of Atlantean sacred customs for cosmic work.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Anoroparionikima represented the Atlantean understanding that certain psychological and physiological conditions rendered beings temporarily or permanently incapable of the conscious work required for cosmic service. Unlike the Agoorokhrostiny and Gynekokhrostiny which served active cosmic functions, these buildings were essentially therapeutic isolation centers that protected both the affected individuals and the surrounding community from disruptive influences. The sophisticated diagnostic criteria reflect Atlantean knowledge of how various "taints" could interfere with normal being-existence and cosmic responsibilities through adverse radiations.

The "common-cosmic Ansanbaluiazar" is the term given by ancient cherubim to "all the results issuing from all the cosmic sources, great and small, taken together" (39.761). This encompasses the totality of emanations and radiations from all cosmoses of different scales - from the Sun Absolute down to Tetartocosmoses - by which "the process of the most great cosmic Trogoautoegocrat proceeds" (39.760). The fundamental common-cosmic Ansanbaluiazar is composed of "many hundreds of definite active elements belonging to seven different 'Okhtapanatsakhnian-classes'" which actualize "the Most Great cosmic Trogoautoegocrat - the true Savior from the law-conformable action of the merciless Heropass" (39.785). Present-day objective science has the formula concerning this principle: "Everything issuing from everything and again entering into everything" (39.761).

Quotes from the 1950 text:

And all the results issuing from all the cosmic sources, great and small, taken together, were also then named by them the "common-cosmic Ansanbaluiazar."

It is interesting to remark that concerning this "common-cosmic Ansanbaluiazar," present-day objective science has also the formula: "Everything issuing from everything and again entering into everything." (39.761)

Well then, these same many hundreds of definite active elements belonging to seven different "Okhtapanatsakhnian-classes" and having seven different subjective properties - among which the properties of "vivifyingness" and "decomposition" have supreme significance - compose in their totality the fundamental common-cosmic Ansanbaluiazar, by which the Most Great cosmic Trogoautoegocrat is actualized - the true Savior from the law-conformable action of the merciless Heropass. (39.785)

Upon my further experimental elucidations I also became aware, beyond all doubt, that although our solar system like all the other solar systems of the Great Universe has its own Ansanbaluiazar, and each planet with its atmosphere is a special place of concentration of one or another class of cosmic substances of the given "Systematic-Ansanbaluiazar." (45.1157)

Location in Book: First appearance: Chapter 39, page 761. Recurs in Chapters 39 (page 785), 40 (page 867), and 45 (page 1157) in discussions of cosmic laws, the Lav-Merz-Nokh apparatus, and Saint Venoma's scientific investigations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ansanbaluiazar operates at multiple scales: as the universal common-cosmic totality, as systematic (solar system) concentrations, and as the foundation for the Trogoautoegocrat process that maintains cosmic equilibrium. The correspondence with objective science's formula demonstrates that genuine scientific understanding recognizes the principle of universal reciprocal exchange. Each solar system has its own Ansanbaluiazar as a specialized concentration within the cosmic totality, with planets serving as focal points for particular classes of cosmic substances within their systematic Ansanbaluiazar.

Relating to the fundamental cosmic octaves of substances that compose the "fundamental common-cosmic Ansapalnian-octave," which consists of seven different totalities of cosmic sources. Each solar system contains its own "inner Ansapalnian-octave" which is "a one-seventh independent part of the fundamental 'common-cosmic Ansapalnian-octave'" (40.830). These octaves consist of seven heterogeneous cosmic substances with different properties that serve as the basis for all material manifestations within their respective domains. The seven cosmic substances of our solar system's inner Ansapalnian-octave correspond to terrestrial chemical elements: Hydrogen, Fluorine, Chlorine, Bromine, Iodine, plus two substances known to ancient alchemists as "Hydro-oomiak" and "Petrkarmak" (40.830-831).

Quotes from the 1950 text:

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

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

Such an inner independent Ansapalnian-octave is likewise present in that solar system to which our dear Karatas belongs, and we call these seven heterogeneous cosmic substances of different properties: (1) Planekurab - which is just their Hydrogen (2) Alillonofarab (3) Krilnomolnifarab (4) Talkoprafarab (5) Khritofalmonofarab (6) Sirioonorifarab (7) Klananoizufarab (40.830)

Location in Book: First appearance: Chapter 40, page 830. Recurring term with additional references on pages 849-850 in connection with the Lav-Merz-Nokh apparatus and the sacred Hanziano.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept is intimately connected with the sacred law of Heptaparaparshinokh (the Law of Seven) and represents a fundamental organizing principle for cosmic substances across different scales of manifestation. Each solar system has its own inner Ansapalnian-octave as a fraction of the universal octave, demonstrating how cosmic laws operate hierarchically from the absolute to the particular. The correspondence between cosmic nomenclature and terrestrial chemistry suggests that genuine science recognizes these universal principles underlying material manifestations.

Antkooano is the name of the sacred cosmic process by which Objective-Reason is perfected in three-centered beings, "which process proceeds by itself simply from the 'flow of time'" (32.563). This process can only occur on planets where "all cosmic truths have become known to all the beings" (32.563), achieved when beings voluntarily share cosmic truths they have learned through their "conscious labors and intentional sufferings." The process was central to the "essence-loving-hope" of the Very Saintly Ashiata Shiemash for the beings of Earth. Through this sacred process, "intentionally actualized by our all-foreseeing common endless father," the surplus of the sacred reconciling force crystallizes data for engendering "being-Egoaitoorassian-will" (32.563).

Quotes from the 1950 text:

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

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

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

And all cosmic truths usually become known to all on these planets, thanks to the fact that the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction. (32.563)

Thanks to this sacred process, intentionally actualized by our all-foreseeing common endless father, it is foreseen that in the three-brained beings of the given planet, during the process in their presences of the fundamental cosmic holy law of Triamazikamno, the superfluity of its third holy force thereby obtained, namely, the force of the "sacred reconciling," should by itself crystallize data in them for engendering that something which is what is called "being-Egoaitoorassian-will." (32.563)

Location in Book: Single appearance: Chapter 32, pages 562-563, during Beelzebub's explanation of why Ashiata Shiemash's "essence-loving-hope" for Earth could never be realized under the planet's abnormal conditions.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Antkooano represents the highest possible evolutionary achievement for an entire planet - a collective process that eliminates the need for individual conscious work in perfecting Objective-Reason. This sacred process can never occur on Earth due to the "learned beings of new formation" who systematically "peck to death" colleagues who pursue genuine scientific investigation (32.562), preventing the universal sharing of cosmic truths that would make Antkooano possible.

Anulios is the smaller of the two fragments that split from the planet Earth during a great cosmic catastrophe. Initially named by early three-brained beings as Loonderperzo (larger) and Anulios (smaller), "the name of the smaller has been gradually forgotten" by contemporary humans (9.84). This forgotten fragment, along with the Moon, became an independent Kofensharnian planet in the solar system Ors and must be maintained by sacred cosmic substances - chiefly Askokin - elaborated through the existence of beings on Earth. The late Atlanteans called it "Kimespai," meaning "Never-Allowing-One-to-Sleep-in-Peace" (9.85).

Quotes from the 1950 text:

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

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

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Anulios was once called "Kimespai" by the late Atlanteans, meaning "Never-Allowing-One-to-Sleep-in-Peace" (9.85). Its energetic maintenance is part of the reason beings on Earth must elaborate Askokin through their existence. Anulios, like the Moon, serves as the locus of the final Stopinder of the sacred Heptaparaparshinokh for Earth, displacing this cosmic function from the planetary center to satellite bodies.

King Appolis was the head of the large community centered in the city of Samlios, which was "the greatest and richest of all the communities and cities then existing on the Earth" during Beelzebub's first descent (15.111). Known behind his back as "Arch-cunning," King Appolis was "extremely conscientious in respect of the duties he had taken upon himself for the maintenance of the greatness of the community entrusted to him" (15.112). He became involved in a fateful wager with one of Beelzebub's young tribesmen who objected to the king's methods of obtaining necessary resources from his subjects. According to their agreement, signed in blood, Appolis would govern using only the methods indicated by Beelzebub's countryman, with the latter pledging to make up any shortfall in the royal treasury. When this idealistic approach failed catastrophically due to the crystallized consequences of Kundabuffer in the subjects, it led to a revolutionary crisis that required intervention by Beelzebub and his tribe to save both the community and King Appolis himself.

Quotes from the 1950 text:

In this same city the head of this large community existed who was called 'King Appolis.'

And it was with just this same King Appolis that our young, inexperienced countryman had become involved. (15.111)

King Appolis who had been extremely conscientious in respect of the duties he had taken upon himself for the maintenance of the greatness of the community entrusted to him had spared neither his own labor nor wealth, and at the same time he demanded the same from all the beings of his community.

His methods were so varied and at the same time so reasonable that even those of his 'subjects-beings' in whom the said consequences had already been crystallized could not help respecting him, although they added to his name, of course behind his back, the nickname 'Arch-cunning.' (15.112)

Location in Book: First appearance: Chapter 15, page 111. Extended treatment throughout Chapter 15, pages 111-120, during Beelzebub's account of his first descent to Earth and the crisis that ensued from the wager.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may echo ancient Greek forms with the "-polis" suffix meaning city. King Appolis represents a complex study in governance and human nature - a conscientious ruler who understood the harsh realities required to maintain civilization when dealing with beings corrupted by Kundabuffer's consequences. His willingness to enter into the blood-signed wager demonstrates both magnanimity and perhaps overconfidence in his ability to maintain order through gentler means. The episode illustrates Gurdjieff's teaching that effective governance must account for the actual psychological state of the governed rather than idealistic assumptions about human nature. Appolis's survival of the revolutionary crisis, achieved through Beelzebub's strategic intervention, demonstrates both the loyalty he inspired and the cosmic principle that responsible leadership deserves protection even when political systems must undergo violent transformation.

The Aral Sea is "a small sea, which still exists and is called the 'Aral Sea'" (19.184) formed when the ancient river Oksoseria changed course due to "a minor planetary tremor." Originally, this large river flowed into what was then called the sea Kolhidious (now the Caspian Sea), but after the tremor occurred "at almost half way, it turned to the right and flowed into one of the hollows on the surface of the continent Ashhark, where it gradually formed" the Aral Sea (19.184). Beelzebub notes that "the old bed of the former half of that large river which is now called the 'Amu Darya,' can still be seen by close observation" (19.184), indicating the geological evidence remaining from this ancient course change. The Aral Sea represents a significant geographical transformation that occurred between Beelzebub's second and subsequent visits to Earth, demonstrating how even minor planetary disturbances can redirect major waterways and create new bodies of water.

Quote from the 1950 text:

Here it might as well be remarked that although this large river then called 'Oksoseria' now still exists, yet it no longer flows into the present Caspian Sea, because after a minor planetary tremor at almost half way, it turned to the right and flowed into one of the hollows on the surface of the continent Ashhark, where it gradually formed a small sea, which still exists and is called the 'Aral Sea'; but the old bed of the former half of that large river which is now called the 'Amu Darya,' can still be seen by close observation. (19.184)

Location in Book: Single appearance: Chapter 19, page 184. The reference appears in Beelzebub's explanation of geographical changes that occurred between his visits to Earth, specifically regarding the altered course of the river Oksoseria.

Etymology / Notes: Unlike most terms in the text, "Aral Sea" appears to be the actual name of the real Central Asian lake, making this one of the few instances where Gurdjieff uses a contemporary geographical name rather than an invented one. The Aral Sea's formation, as described by Beelzebub, reflects Gurdjieff's method of explaining actual geographical features through his fictional historical framework. The reference demonstrates his knowledge of Central Asian geography and hydrology, as the real Amu Darya river does indeed flow toward the Aral Sea region. This geological explanation serves his broader narrative purpose of showing how Earth's physical features have been shaped by various catastrophes and planetary disturbances throughout history, while also providing a realistic anchor point connecting his invented geography to actual earthly locations that readers would recognize.

Arguenia was "a small town" that "in those days was considered the most remote point of the country Maralpleicie" (20.226). Located along the course of the river Naria-Chi, Arguenia was inhabited by "a fair number of beings of this second Asiatic group who were engaged chiefly in obtaining from Nature what is called 'turquoise'" (20.226). The town served as an important stop for Beelzebub during his third descent to Earth, where he continued his mission to eliminate the practice of sacrificial offerings. It was also a departure point for caravans traveling to Pearl-land (later India), as Beelzebub observed while sitting in a local Chaihana where beings were "talking and deciding when and how they should go by caravan to Pearl-land" to exchange their turquoises for pearls (21.227). This conversation led Beelzebub to join their caravan for his journey to the third group of beings on the continent Ashhark.

Quotes from the 1950 text:

We finally arrived at a small town called 'Arguenia' which in those days was considered the most remote point of the country Maralpleicie.

Here also there existed a fair number of beings of this second Asiatic group who were engaged chiefly in obtaining from Nature what is called 'turquoise.' (20.226)

Sitting in a Chaihana in this small town of Arguenia, I once overheard a conversation among several beings seated not far from me.

They were talking and deciding when and how they should go by caravan to Pearl-land. (21.228)

Location in Book: First appearance: Chapter 20, page 226. Second appearance: Chapter 21, page 227. The town appears in the context of Beelzebub's travels along the river Naria-Chi and his subsequent journey to Pearl-land.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Arguenia represents the frontier edge of civilization during Beelzebub's time, being the most remote settlement in Maralpleicie. The town's specialization in turquoise mining demonstrates the economic relationships between different regions of the continent Ashhark, as these turquoises were highly valued by other groups and could be exchanged for pearls from Pearl-land. Arguenia's role as a caravan departure point illustrates the dangerous but lucrative trade routes that connected the various civilizations of ancient Earth. The town serves as a transitional location in Beelzebub's narrative, marking his movement from the second group of Asiatic beings to his eventual encounter with the third group in Pearl-land (India).

Arhoonilo is "a former famous prophet from the planet 'Desagroanskrad'" who has now become "the assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality" (19.200). Beelzebub quotes his fundamental teaching about proper relationships between beings at different developmental levels: "If by his Reason a being is higher than you, you must always bow down before him and try to imitate him in everything; but if he is lower than you, you must be just towards him, because you once occupied the same place according to the sacred Measure of the gradation of Reason of our creator and all-maintainer" (19.201). This wisdom appears in the context of Beelzebub's discussion with Ahoon about proper behavior toward beings of different forms, specifically regarding the relationship between humans and animals like cats and dogs.

Quote from the 1950 text:

By the way, my dear boy, concerning the reciprocal relations of beings, a former famous prophet from the planet 'Desagroanskrad,' the great 'Arhoonilo,' now already the assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality, once said:

'If by his Reason a being is higher than you, you must always bow down before him and try to imitate him in everything; but if he is lower than you, you must be just towards him, because you once occupied the same place according to the sacred Measure of the gradation of Reason of our creator and all-maintainer.' (19.200-201)

Location in Book: Single appearance: Chapter 19, page 200. The teaching appears in the context of Beelzebub's explanation of proper relationships between beings at different levels of consciousness development.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Arhoonilo represents the ideal of evolved spiritual teacher whose wisdom transcends planetary boundaries to become universally applicable. His advancement from "prophet" on his home planet to "assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality" demonstrates the cosmic progression possible for highly developed beings. The teaching embodies a fundamental principle of cosmic justice: reverence and emulation toward those more developed, combined with compassionate justice toward those less developed, based on the understanding that all beings progress through the same gradations of consciousness according to divine law. This represents one of the clearest statements of objective moral principles in the entire text, emphasizing both humility before higher development and responsibility toward lower forms of life.

Aristocrats are one of several satirical classifications of terrestrial three-brained beings whose inner properties are identical to those of zevrocrats, differing only in the type of political system under which they exist. "In the communities where a republican state organization exists, these types are called zevrocrats; but where a monarchic state organization exists, they are called aristocrats" (43.1087). Beelzebub describes both as "jokes of nature" whose experiencings can be reduced to only three series: "The first concerns the question of food; the second consists of the recollections associated with the former functionings of their sexual organs; and the third relates to the memories of their first nurse" (43.1088). The distinction in their names derives from a satirical explanation involving "puppet shows" where these vacuous beings require support from others - aristocrats are supported by the right arm in monarchic communities, while zevrocrats are supported by the left arm in republican ones (43.1089).

Quotes from the 1950 text:

And I must frankly confess to you, that it is very difficult to explain about these types there not only in ordinary speech but also in the language of our most wise Mullah Nassr Eddin.

The most we can say of them is they are simply 'jokes of nature.' ...

In the communities where a republican state organization exists, these types are called zevrocrats; but where a monarchic state organization exists, they are called aristocrats. (43.1087)

All the experiencings, however, of these aristocrats and zevrocrats there, according to my observation, can be reduced to only three series.

The first concerns the question of food; the second consists of the recollections associated with the former functionings of their sexual organs; and the third relates to the memories of their first nurse. (43.1088)

Location in Book: First appears: Chapter 43, page 1082 (in the list of "-crat" types). Extended treatment: Chapter 43, pages 1087-1090, during Beelzebub's satirical analysis of various social castes and their psychological limitations.

Etymology / Notes: While "aristocrat" is a common English term, Gurdjieff provides a satirical etymology based on puppet shows where these beings require physical support - aristocrats are supported by the right arm in monarchic systems. This mock-etymology reflects his broader critique of social hierarchies as artificial constructs propping up essentially vacuous individuals. The term appears as part of Gurdjieff's systematic analysis of various "-crat" types (bureaucrats, plutocrats, theocrats, democrats, zevrocrats, aristocrats), all representing different forms of degenerated intelligentsia whose inner functions have crystallized into automatic patterns. Aristocrats, along with zevrocrats, represent the most extreme reduction of human experience to mere biological and nostalgic automatism, distinguished only by the political systems that artificially maintain their positions.

Armanatoora was a priest from the epoch of the Tikliamishian civilization who became the first to construct a complete "religious teaching" based on the maleficent idea that invisible spirits control human behavior by spreading "Good and Evil." He belonged to the category of priests whom others regarded as "learned priests" and was instrumental in establishing the foundation for later theological concepts. In his religious system, Armanatoora explained "that certain invisible spirits existing among them spread 'external Good and Evil,' and compelled men to take in and manifest this 'Good and Evil'; and that these 'spirits,' the spreaders of 'Good,' were called 'Angels,' and those 'spirits,' the spreaders of 'Evil,' were called 'Devils'" (44.1142). This teaching arose after most beings from Beelzebub's tribe had emigrated from Earth, leaving behind only their names which became inappropriately connected to these invented spiritual beings in human religious imagination.

Quote from the 1950 text:

Soon after our beings departed from this planet, a certain Armanatoora who had belonged to the epoch of the blossoming of the Tikliamishian civilization, and who was by profession a priest - but from among those of this profession whom others regarded as 'learned priests' - was the first who built up a whole 'religious teaching' based on this maleficent idea.

It was just in that same 'religious teaching' that he, among other things, explained for the first time that certain invisible spirits existing among them spread 'external Good and Evil,' and compelled men to take in and manifest this 'Good and Evil'; and that these 'spirits,' the spreaders of 'Good,' were called 'Angels,' and those 'spirits,' the spreaders of 'Evil,' were called 'Devils.' (44.1142)

Location in Book: Single appearance: Chapter 44, page 1142. Part of Beelzebub's explanation about how the names of beings from his tribe became inappropriately associated with human religious concepts of angels and devils.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Armanatoora represents a crucial figure in Gurdjieff's critique of how authentic spiritual concepts become corrupted through theological invention. His creation of the first systematic "religious teaching" based on external spiritual forces represents the historical moment when humanity began to attribute its own inner processes to imaginary external entities. This theological innovation marked the beginning of what Beelzebub calls a "comical story" where the real names of advanced beings became involuntarily connected to human fantasies about supernatural intervention. Armanatoora's influence demonstrates how learned individuals can inadvertently perpetuate psychological misconceptions by creating elaborate theoretical systems that obscure rather than illuminate the true nature of human conscience and responsibility.

Arostodesokh is a remarkable scientific apparatus invented by the respected scientist El Koona Nassa, which enabled large-scale experimentation on human beings to study the effects of consuming meat and products containing the substance Eknokh. This apparatus allowed researchers to "register daily the general state of the organism of all those thousands of people who lived under test conditions" (42.1019) funded by the philanthropic shepherd Alla Ek Linakh. The Arostodesokh made possible years of systematic monitoring and data collection, leading to crucial discoveries about the relationship between diet and psychological deterioration in human beings. The apparatus was so valuable and effective that it continued to be referenced as "the wonderful apparatus of the wise El Koona Nassa" (42.1021) in subsequent large-scale investigations into the harmful effects of Eknokh consumption and its seasonal variations on the human psyche.

Quotes from the 1950 text:

I must tell you that I made all these deductions from the experiments I was enabled to conduct over a period of many years, thanks to two good philanthropic men, namely, to the rich shepherd Alla Ek Linakh and his money, and to the scientist we all respect, El Koona Nassa, with his remarkable invention the apparatus 'Arostodesokh.'

By means of this said remarkable apparatus Arostodesokh I was enabled for several years to register daily the general state of the organism of all those thousands of people who lived under test conditions at the expense of the good shepherd Alla Ek Linakh. (42.1019)

Of course all my further investigations on a large scale proceeded again with the aid of the inexhaustible wealth of the herdsman Alla Ek Linakh and the wonderful apparatus of the wise El Koona Nassa. (42.1021)

Location in Book: First appearance: Chapter 42, page 1019. Second reference: Chapter 42, page 1021. Both occurrences appear in the context of speeches at the Kelnuanian Council regarding dietary research and the establishment of Christian fasting customs.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Arostodesokh represents the ideal of scientific apparatus designed for genuine research rather than personal aggrandizement or commercial purposes. It enabled systematic empirical investigation into the effects of Eknokh consumption on both physical health and psychological states, providing the scientific foundation for understanding why certain dietary practices were necessary for human well-being. The apparatus exemplifies Gurdjieff's vision of authentic scientific method applied to understanding the relationship between nutrition and consciousness, contrasting with the mechanical or profit-driven approaches he typically criticized in contemporary "scientists of new formation." The reverence accorded to both El Koona Nassa and his invention suggests that true scientific instruments serve humanity's genuine welfare rather than merely advancing theoretical knowledge.

Arrack is one of several varieties of alcoholic liquids that were readily available in New York restaurants during the American Prohibition era, despite the strict governmental ban on the production, importation, and consumption of such beverages. Along with "Doosico," "Scotch whisky," "Benedictine," "Vodka," "Grand Marnier," and many other different liquids, Arrack was available "in any quantity you please" (42.922), all manufactured "exclusively only on what are called 'old barges' lying at sea off the shores of that continent" (42.922). These counterfeit alcoholic beverages were prepared using recipes that included "sulphuric," "nitric," and "muriatic" acids, along with the famous "incantation" of Professor Kishmenhof for transforming artificial liquids into supposedly genuine alcohol.

Quote from the 1950 text:

At the same time, in these New York restaurants, various alcoholic liquids called 'Arrack,' 'Doosico,' 'Scotch whisky,' 'Benedictine,' 'Vodka,' 'Grand Marnier,' and many other different liquids, under every possible kind of label, and made exclusively only on what are called 'old barges' lying at sea off the shores of that continent, are to be had in any quantity you please. (42.922)

Location in Book: Single appearance: Chapter 42, page 922. Part of Beelzebub's satirical observations of American Prohibition-era practices and the elaborate methods used to circumvent alcohol restrictions.

Etymology / Notes: The term "Arrack" derives from the Arabic "arak" meaning "sweat" or "juice," referring to a traditional distilled alcoholic beverage common in many Middle Eastern and South Asian countries. Gurdjieff's use of this authentic term alongside invented names like "Doosico" serves his satirical purpose of highlighting the absurdities of American Prohibition, where counterfeit versions of genuine international spirits were manufactured on offshore barges to evade legal restrictions. The inclusion of Arrack in this list demonstrates Beelzebub's observation that prohibition policies often result in the opposite of their intended effects, making previously restricted substances more widely available than they would have been under normal circumstances, while simultaneously encouraging the consumption of dangerous substitutes prepared with harmful industrial chemicals.

Ashagiprotoëry is the sacred name used by beings throughout the Megalocosmos for the last fundamental Stopinder of the sacred Heptaparaparshinokh. This cosmic concentration point determines the fundamental nature of three-brained beings and their capacity for completing the sacred process. For beings arising on planets like Karatas and Earth, the sacred Ashagiprotoëry is located not in the centers of their planets - as occurs in the majority of planets - but in the centers of their satellites (Prnokhpaioch for Karatas, and the Moon and Anulios for Earth). This arrangement makes such beings "Keschapmartnian" (nearly half-beings) rather than "Polormedekhtic" (complete beings), requiring the completing process of the sacred Heptaparaparshinokh to proceed through two beings of different sexes rather than through a single being.

Quote from the 1950 text:

And we are such Keschapmartnian beings because the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'Ashagiprotoëry,' is not in the centers of those planets upon which we arise - as it occurs in general in the majority of the planets of our great Megalocosmos - but is in the centers of their satellites, which for our planet Karatas is the little planet of our solar system which we call 'Prnokhpaioch,' and for the planet Earth, its former fragments now called the Moon and Anulios. (39.770)

Location in Book: First appearance: Chapter 39, page 770. Recurs on pages 774 and 781. Part of Beelzebub's explanation of the cosmic differences between beings arising on different types of planets.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may incorporate elements suggesting "lowest" or "final" (possibly from Greek "eschatos" meaning "last") combined with "protoëry" indicating a cosmic substance or stage. The displacement of the Ashagiprotoëry to satellite bodies rather than planetary centers represents a fundamental cosmic arrangement that affects the entire nature of three-brained existence, requiring cooperation between complementary beings (male and female) to complete processes that could be accomplished by single beings on planets where the Ashagiprotoëry remains in the planetary center. This cosmic arrangement explains why the continuation of species on such planets necessitates sexual reproduction rather than individual completion.

Ashhana represents a type of social gathering establishment that appeared later in the historical evolution of Kaltaani. When Beelzebub arrived in Koorkalai, he visited "those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on" (19.186). These establishments served as crucial observation points for studying the specific peculiarities of human psyche, as Beelzebub notes that "nowhere can one observe and study the specific peculiarities of the psyche of the beings of the locality so well as in just such gathering places of theirs" (19.187).

Quote from the 1950 text:

On arriving there and after arranging the place of our permanent existence there, I first began visiting the 'Kaltaani' of the city Koorkalai, that is, those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on. (19.186)

Location in Book: Single appearance: Chapter 19, page 186. Part of Beelzebub's explanation of the historical evolution of social gathering establishments across different civilizations and continents.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may echo Persian or Arabic terms for gathering places. Ashhana represents part of a historical progression in Gurdjieff's narrative: Kaltaani (ancient Tikliamish) evolved into Chaihana, Ashhana, and Caravanseray on the continent Ashhark, which eventually became contemporary cafes, restaurants, and clubs in Europe. This evolution demonstrates Beelzebub's observation that certain fundamental social patterns persist across civilizations despite changes in external form, serving the same function as venues for observing and understanding local human psychology.

Ashhark was the ancient name for the continent that contemporary three-brained beings now call Asia. Originally called Iranan, it became known as Ashhark after being transformed by the second great terrestrial catastrophe, when "several parts of the continent Iranan entered within the planet, and other terra firmas emerged in their place and attached themselves to this continent which in consequence became considerably changed and became in size almost what the continent Atlantis had been" (20.209). During Beelzebub's second descent, Ashhark was "the chief center of the existence of the three-brained beings" and contained three major groups: Tikliamish, Maralpleicie, and Gemchania (Pearl-land). The continent served as the setting for many of the most significant civilizations and spiritual developments in human history, including the country Tikliamish with its capital Koorkalai.

Quotes from the 1950 text:

This sea was situated on the northwest of that newly formed large continent Ashhark, which at that period was already the chief center of the existence of the three-brained beings there.

The other shores of this sea were composed of those newly emerged terra firmas which had become joined to the continent Ashhark, and which all together were first called 'Frianktzanarali' and a little later 'Kolhidshissi.' (19.184)

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

Location in Book: First appearance: Chapter 19, page 184. Recurs frequently throughout the work, particularly in Chapters 19-20 in relation to Beelzebub's descents, and in later chapters discussing various civilizations, migrations, and cultural developments that occurred on this continent.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ashhark represents the continental foundation for much of human civilization as described in Beelzebub's Tales. Its transformation from the original Iranan through the cosmic catastrophe into Ashhark, and finally into contemporary Asia, illustrates Gurdjieff's method of creating layered historical geography that encompasses both cosmic and terrestrial timescales. The continent's role as the "chief center of existence" for three-brained beings during crucial periods makes it central to understanding human development, spiritual traditions, and the rise and fall of civilizations in Gurdjieff's cosmological framework.

The Very Saintly Ashiata Shiemash was a sacred Messenger from Above sent by our endlessness to Earth seven centuries before the Babylonian events, whose mission was to aid the three-brained beings in freeing themselves from the consequences of the organ Kundabuffer. Born into a poor family of the Sumerian race in the small place Pispascana near Babylon, he was the only Messenger who succeeded in creating conditions resembling normal three-brained existence. Refusing conventional methods of previous Messengers, he taught nothing to ordinary beings but worked instead to awaken the sacred impulse of Objective Conscience embedded in their subconsciousness. He established the Brotherhood Heechtvori ("Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience") and created conditions where beings could function according to their conscience rather than the crystallized consequences of Kundabuffer.

Quotes from the 1950 text:

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

And in consequence, chiefly of this, none of His teachings passed in any form from His contemporaries even to the third generation of ordinary beings there, not to mention the contemporary ordinary beings there. (25.348)

Definite information relating to His Very Saintly Activities passed from generation to generation from the contemporaries of the Very Saintly Ashiata Shiemash to the beings of the following generations through those called there 'initiates,' by means of a certain what is called 'Legominism' of His deliberations under the title of 'The Terror-of-the-Situation.' (25.348)

Location in Book: First mentioned in Chapter 2, page 54; main treatment begins in Chapter 25 (25.347) and continues through Chapters 26-27, with the complete Legominism "The Terror-of-the-Situation" in Chapter 26. His influence and organizational methods are detailed extensively throughout these chapters.

Etymology / Notes: His name is not linguistically explained, but he became designated as a "Most High Very Saintly Common Cosmic Individual." His revolutionary approach recognized that the factors for Faith, Hope, and Love had degenerated in Earth beings, but Objective Conscience remained intact though buried in the subconsciousness. His Legominism "The Terror-of-the-Situation" survives through initiates, and a marble tablet of his sayings is preserved by the Brotherhood-Olbogmek ("There are not different religions, there is only one God"). The ultimate destruction of his work came through learned beings in Babylon who twisted his teachings into intellectual concepts about "soul" and "inner-communal-organization," leading to the very religious and political conflicts his method had been designed to transcend.

Brother Asiman was a contemporary Asiatic three-brained being and member of a group dedicated to working upon themselves to deliver themselves from inner slavery. Well-versed in the science of alchemy, he sought to minimize the time spent on eating by developing a chemical preparation that could sustain life. After intensive work, he discovered a powder combination whereby "one small thimbleful, introduced into a being once in every twenty-four hours, made it possible for him both to exist without consuming anything else except water as food, and to perform all his being-obligations without injury" (42.970). However, after five months of use by his brotherhood, harmful effects became evident - weakened functioning of perceptive organs, deteriorated voices and senses, and severe psychological changes that transformed peaceful beings into irritable, spiteful individuals. Recognizing these dangers, the brotherhood not only ceased using the preparation but destroyed the formula entirely.

Quotes from the 1950 text:

Brother Asiman was one of those who settled in the 'valleys of the Hindu Kush.'

As time was precious to the members of this brotherhood who were working for their self-perfection, and the process of eating robbed them of a great deal of time, this Brother Asiman, being very well versed in the science then called 'alchemy,' began working very earnestly in the hope of finding what is called a 'chemical preparation' on the introduction of which into himself, a being could exist without spending so much time in the preparation and consumption of all kinds of products for his first-food. (42.970)

After this constatation of theirs, they not only entirely ceased the use of this preparation, but even destroyed the very formula for preparing it, which Brother Asiman had found.

Several months later I again happened to come upon that monastery and acquainted myself personally with the document of these brethren which had been composed by them on the day when they finally ceased the use of this indeed astonishing preparation. (42.971)

Location in Book: Chapter 42, pages 970-973.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Brother Asiman represents the danger of attempting to shortcut natural processes through mechanical means, even with good intentions. His group had migrated from Hindustan to the Hindu Kush valleys to escape European interference with their spiritual work. The story serves as a cautionary tale about the law of unintended consequences - what appeared to be an ideal solution for maximizing time for spiritual work ultimately undermined the very capacity for such work by damaging the beings' essential functions. The brotherhood's wisdom in recognizing the harmful effects and destroying the formula demonstrates the principle that genuine development cannot bypass natural laws, no matter how scientifically sophisticated the approach.

A sacred cosmic process by which the quality that Objective Science defines as "Trust-another-like-yourself" is implanted in the presences of three-brained beings. This process works in conjunction with the Sacred Vznooshlitzval to establish deep cosmic trust between beings. When Beelzebub was exiled to the solar system Ors, certain essence-friends who had not participated in the events leading to his exile performed the Sacred Vznooshlitzval concerning his personality, which involved implanting trust in other beings through the sacred process called Askalnooazar. This cosmic mechanism enabled Beelzebub to be received with immediate trust and acceptance by highly developed beings throughout the solar system, including the Harahrahroohry (chief ruler) of all three-brained beings on the planet Saturn.

Quote from the 1950 text:

That you may better represent to yourself the events of this tale of mine, you must first of all know that at the beginning of my exile to that solar system, certain corresponding essence-friends of mine who had not taken part in those events from which the causes of my exile had issued, performed concerning my personality that sacred process which exists in the Universe under the name of the 'Sacred Vznooshlitzval,' that is to say, concerning my personality there was implanted in the presences of those three-brained beings by means of another sacred process called 'Askalnooazar,' that which Objective Science defines by the notion, 'Trust-another-like-yourself.' (18.149)

Location in Book: Single appearance: Chapter 18, page 149.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Askalnooazar represents a profound cosmic mechanism that transcends ordinary social or psychological trust - it operates at the level of objective cosmic law to create recognition between beings based on their essential nature rather than superficial characteristics. This process demonstrates the existence of higher-order cosmic relationships that can be consciously activated by developed beings to serve universal purposes. The fact that Beelzebub's essence-friends could perform this process on his behalf illustrates the interconnected nature of cosmic responsibilities and the way highly developed beings work together to support each other's missions, even across vast distances and different planetary systems.

One of the ancient social types of three-brained beings that existed in the early civilizations of Earth, specifically mentioned as "Asklay-slaves." Beelzebub observes that the basic psychological types of human beings remain fundamentally unchanged across millennia, with only their external appearances and national designations varying. During his visit to a contemporary Parisian restaurant, he notes that the servile waiters remind him of the ancient "Asklay-slaves" from the city Koorkalai in the ancient Asiatic community of Tikliamish. This demonstrates his teaching that the same essential being-types persist throughout history - including Kafirians, Veroonks, Klians-of-the-mountains, and Asklays - regardless of changing civilizations, costumes, or ethnic names.

Quote from the 1950 text:

And these waiters, exactly like dogs with their tails between their legs, who serve the people sitting there ... are they not 'Asklay-slaves'?

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

Only their dress and the names of their nationalities have changed. (37.675)

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Asklay represents one of the fundamental psychological types that Beelzebub identifies as persisting throughout human history - in this case, the servile, subservient type characterized by extreme deference to authority. The comparison to "dogs with their tails between their legs" emphasizes the degraded, submissive nature of this type. Gurdjieff uses this observation to illustrate his teaching about the mechanical repetition of human psychological patterns across different historical periods and civilizations, suggesting that external changes in dress, names, and social organization mask an essential unchangingness in human types and behaviors.

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

Quotes from the 1950 text:

...this cosmic substance, the Sacred Askokin, exists in general in the Universe chiefly blended with the sacred substances 'Abrustdonis' and 'Helkdonis,' and hence that this sacred substance Askokin in order to become vivifying for such a maintenance must first be freed from the said sacred substances Abrustdonis and Helkdonis. (43.1106)

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

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

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

An Eternal Individual who is now a saint, having achieved a high degree of cosmic development that enabled him to deliberately fix Korkaptilnian thought tapes concerning the history of the learned society Akhaldan. Asoochilon became coated in the common presence of a three-brained being named Tetetos who arose on the planet Earth on the continent of Atlantis four centuries before the second great Transapalnian perturbation. Through this terrestrial vessel, Asoochilon was able to create permanent thought records that could be accessed by beings capable of Soorptakalknian contemplation, thereby preserving essential cosmic knowledge across vast periods of time for future generations.

Quote from the 1950 text:

It seems that the said 'Korkaptilnian thought tapes' concerning the history of the arising of the learned society Akhaldan were, as I found out much later, deliberately fixed by a certain 'Eternal Individual,' Asoochilon, now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation.' (23.293)

Location in Book: Single appearance: Chapter 23, page 293.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Asoochilon represents the cosmic principle whereby highly developed beings can utilize terrestrial vessels to accomplish sacred work and preserve essential knowledge. His creation of the Korkaptilnian thought tapes demonstrates the responsibility of Eternal Individuals to ensure that crucial cosmic truths survive planetary catastrophes and the rise and fall of civilizations. The fact that Beelzebub learned about the Akhaldan society through these imperishable thought records illustrates how genuine wisdom transcends time through the conscious efforts of perfected beings. This serves as an example of how Sacred Individuals work through the cosmic law of reciprocal maintenance, using their achieved status to serve the needs of future beings seeking genuine knowledge.

A Persian dervish who began his activities on Earth some thirty or forty years before Beelzebub's final sojourn there, dedicating his existence to abolishing the custom of sacrificial offerings throughout the continent Asia. Unlike the learned Kurd Atarnakh who understood the cosmic necessity for certain vibrations from beings, Assadulla Ibrahim Ogly was "simply only a fanatic of the Mohammedan religion without that serious and deeply learned knowledge" and perceived in sacrificial offerings "only horrible injustice on the part of the people toward beings of other forms" (43.1103). Through an extensive network of dervishes across Asia, he successfully convinced beings that destroying other life forms would result in double punishment in hell - for their own sins and for the sins of the beings they destroyed.

Quotes from the 1950 text:

So it continued until that time when a certain famous Assadulla Ibrahim Ogly, a Persian dervish who obtained his arising and who was formed into a responsible being on that same continent, turned all this in another direction.

The dervish Assadulla Ibrahim Ogly began his activities there only some thirty or forty terrestrial years ago.

Being simply only a fanatic of the Mohammedan religion without that serious and deeply learned knowledge possessed by the Kurd Atarnakh, he perceived in the custom of sacrificial offerings only horrible injustice on the part of the people toward beings of other forms, and he set as the aim of his existence to obtain, at whatever cost, the destruction on the Earth of this, in his opinion, antireligious custom. (43.1103)

This ingenious and energetic Persian dervish Assadulla Ibrahim Ogly, here, there, and everywhere, very cleverly persuaded these other dervishes of the 'truth' of his idea, and these in their turn now everywhere persuaded the ordinary beings of the continent Asia that the destruction of the existence of beings of other forms is not only not pleasing to God, but that the destroyers would even be obliged to bear 'in another world' in hell, a double punishment, one for their own what are called 'sins' and one for the 'sins' of the beings destroyed by them, and so on. (43.1104)

Location in Book: Single appearance: Chapter 43, pages 1103-1104.

Etymology / Notes: The name follows Persian naming conventions: "Assadulla" (meaning "Lion of God") + "Ibrahim" (Abraham) + "Ogly" (Turkish suffix meaning "son of"). Beelzebub presents this dervish as an example of how well-intentioned but limited understanding can produce catastrophic consequences. While Assadulla Ibrahim Ogly successfully reduced animal sacrifices, his activities inadvertently contributed to "The Great World War" by interfering with Nature's methods of obtaining necessary cosmic vibrations. The irony is profound: a religious fanatic seeking to prevent the destruction of animal life unwittingly helped precipitate the destruction of millions of human lives. This serves as a prime example of Gurdjieff's teaching about the law of unintended consequences and the danger of acting from partial understanding of cosmic processes.

The cosmic designation for the region of space known terrestrially as "the Milky Way." Assooparatsata serves as the starting point for the transspace ship 'Karnak' on its journey carrying Beelzebub from his home planet Karatas to the solar system Pandetznokh. The term is presented with an immediate explanatory gloss, indicating that Assooparatsata represents the formal or sacred cosmic nomenclature for this galactic region. This single reference establishes the cosmic geography within which Beelzebub's entire narrative unfolds, positioning Earth's solar system as a waystation within the larger galactic context of Assooparatsata.

Quote from the 1950 text:

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

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The immediate parenthetical explanation suggests that Assooparatsata represents the objective cosmic name for what terrestrial beings subjectively call "the Milky Way." This naming pattern appears throughout Gurdjieff's cosmology, where terrestrial designations are revealed to be local, limited perspectives on cosmic realities that possess more fundamental, universal names. The term establishes the vast scale of Beelzebub's journey and emphasizes that Earth exists within a much larger cosmic context where different regions of space have their own proper designations in objective cosmic science.

The specialized form of Protoëry that results from the transformation of second-being-food (air) in the lungs of three-brained beings. The active elements which compose this second being-food "beginning from the nose of beings, gradually evolve with the co-operation of various processes of Harnelmiatznel of local character, and are also transmuted this time in the what are called 'lungs' of beings into Protoëry, but into Protoëry called 'Astralnomonian-Protoëry'" (39.788). This substance serves a dual cosmic function: it provides nourishment for the coating and feeding of beings' second-being-bodies (Kesdjan), while simultaneously providing essential external assistance for the evolution of first being-food substances through the "mechano-coinciding-Mdnel-In."

Quote from the 1950 text:

And then the substances of this 'Astralnomonian-Protoëry,' entering into the presences of beings for their own evolution and having still in themselves, according to the Sacred Heptaparaparshinokh, all the possibilities of evolving from their centers of gravity by the process of Harnelmiatznel alone, mix with the totality of substances of the first being-food which have already evolved up to the third Stopinder of the Sacred being-Heptaparaparshinokh, and further evolve together, and thus help these substances of the first being-food to pass through the lower 'mechano-coinciding-Mdnel-In' and to be transmuted into other definite substances, into 'being-Tetartoëry,' and the Astralnomonian-Protoëry' itself is transmuted into the substances named 'Astralnomonian-Defteroëry.' (39.788)

Location in Book: First appearance: Chapter 39, page 788. The term appears only on this page in three instances, within the broader discussion of being-food transformation and the Trogoautoegocratic system.

Etymology / Notes: The term appears to combine "astral" (relating to subtle substance or the second-being-body) with "nomian" (possibly from Greek "nomos," meaning law or arrangement) and "Protoëry" (first-stage transformed substance). This cosmic substance represents a crucial adaptation by Great Nature to solve the problem created by alterations to the sacred Heptaparaparshinokh - it enables the continued evolution of first being-food substances while serving its primary function of nourishing the Kesdjan body. The transformation process demonstrates how the Trogoautoegocratic system requires external assistance for proper functioning, unlike the original Autoegocratic system where substances could evolve independently through Harnelmiatznel alone.

A sect or specialized group from the continent Atlantis, to which belonged an important member of the great learned society Akhaldan who was present on the shores of the Sea of Beneficence when hunters from Atlantis arrived there before the second catastrophe. This Astrosovor was one of the Akhaldan members sent by the society to other continents and islands to observe natural phenomena and determine what serious event was impending in nature (20.211). The presence of this Astrosovor among the early settlers created what Beelzebub calls "an extraordinary coincidence which later had great consequences both for the first beings of this second group and for their descendants of most recent times" (20.211). The term suggests a connection to astronomical or cosmic observations, as the Akhaldans were engaged in studying both terrestrial natural phenomena and "every kind of, as they then expressed themselves there, 'heavenly phenomena'" (20.211).

Quote from the 1950 text:

It seems that at the time when the said hunters from the continent Atlantis reached the Sea of Beneficence and decided to settle there, there was already existing on the shores of the same sea a being from the continent Atlantis who was at that time very important and who belonged to the sect of 'Astrosovors' and who was a member of a learned society, the like of which has never since appeared on that planet Earth and probably never will.

This learned society then existed under the name of 'Akhaldan.' (20.211)

Location in Book: Single appearance: Chapter 20, page 211. Mentioned in the context of Beelzebub's explanation of the formation of the second group of Asiatic beings.

Etymology / Notes: The term appears to combine "astro" (relating to stars or celestial bodies) with the suffix "-sovors" (which appears in other Akhaldan sectional names like "Akhaldanstrassovors" and "Akhaldanmetrosovors"). This suggests the Astrosovors were specialists in astronomical or cosmic observations, distinct from but possibly related to the structured sections of the Akhaldan society. The fact that this individual was stationed at the Sea of Beneficence to observe natural and heavenly phenomena indicates the Astrosovors played a crucial role in the Akhaldans' attempt to predict the impending second catastrophe. The "extraordinary coincidence" of his presence among the Atlantean hunters who settled there had lasting consequences for the development of Asiatic civilizations, though the specific nature of these consequences is not detailed in this passage.

A famous Kurdish philosopher born in the city Mosulopolis who developed a theory about wars on Earth that "very nearly ... approximated to reality" and closely resembled the great fundamental cosmic law Trogoautoegocrat (43.1104). Atarnakh discovered an ancient Sumerian manuscript inscribed on the skins of being-snakes called Kalianjesh, which contained the idea that "there exists in the World some law of the reciprocal maintenance of everything existing" and that "our lives serve also for maintaining something great or small in the World" (43.1094-1095). This inspired him to write his chief work "Why Do Wars Occur on the Earth?" which proved that certain deaths must occur periodically to yield vibrations of definite power required for cosmic maintenance. When he presented this theory to the society "The-Earth-Is-Equally-Free-for-All," it caused such confusion that the society eventually split apart, ultimately contributing to the outbreak of "The Great World War" (43.1104). Though his theory was remarkably close to cosmic reality, Atarnakh failed to understand that the required vibrations "have no significance quantitatively, but only qualitatively" (43.1104).

Quotes from the 1950 text:

And everything subsequent came about through the influence of a then very famous philosopher, Atarnakh, and his theory expounded by him in a treatise under the title: 'Why do Wars Occur on the Earth?'

When this philosopher made his appearance among the members of this society, all their notions were confounded. (43.1094)

And so, my boy, although the hypothesis put forward in the theory of that uncommon learned Kurd Atarnakh very nearly, as I have already told you, approximated to reality, yet nevertheless he failed to understand what was most important, namely, that the vibrations required by Nature, which have to be formed from the radiations issuing from beings both during their existence as well as from the process of their Rascooarno, have no significance quantitatively, but only qualitatively. (43.1104)

Location in Book: First appearance: Chapter 43, page 1094. Extended discussion continues through pages 1094-1104, detailing his background, theory, and its tragic consequences.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Atarnakh represents the tragedy of partial knowledge - his understanding of cosmic reciprocal maintenance was extraordinarily close to the truth of Trogoautoegocrat, but his failure to grasp the qualitative versus quantitative nature of required vibrations led to catastrophic misapplication. His theory exemplifies Gurdjieff's teaching about how incomplete understanding of cosmic laws, even when nearly correct, can produce results opposite to those intended. As the elected representative from Kurdistan to the peace society, his well-intentioned efforts to prevent war ironically contributed to creating the conditions for the Great World War, demonstrating how philosophical theories divorced from complete cosmic understanding can have devastating practical consequences.

A sacred stool of special form used by every family of Kolenian gypsies (dwelling between Persia and Afghanistan) in their rite of self-fumigation. "For this rite of self-fumigation every family of gypsies has also what is called an 'Ateshkaini,' that is a stool of special form which they regard as sacred; and this whole ritual of theirs they perform with the aid of this sacred stool" (42.1025). The stool consists simply of "a small board to which four iron legs are fixed" that allows family members to stand in their Tandoor (earth pit hearth) "without burning one's feet in the hot ashes" (42.1026). During the ritual, each family member in turn stands upon this sacred stool in the Tandoor while the others sing sacred canticles, and the person on the stool performs ritual movements "until every part of his sex organs has been warmed by the Tandoor" (42.1026). Despite appearing "seemingly senseless," this custom serves the same hygienic purpose as Persian ablution, contributing to the fact that no venereal diseases exist among this tribe.

Quotes from the 1950 text:

For this rite of self-fumigation every family of gypsies has also what is called an 'Ateshkaini,' that is a stool of special form which they regard as sacred; and this whole ritual of theirs they perform with the aid of this sacred stool. (42.1025)

The sacred stool consists simply of a small board to which four iron legs are fixed; and by this means it is possible to stand in the Tandoor without burning one's feet in the hot ashes.

As each member of the family stands on that sacred stool, all the other members of the family sing their sacred canticle, while the one standing upon this stool slowly and solemnly, bending the knees, lowers and raises himself and at the same time recites prayers. The custom requires that he should do this until every part of his sex organs has been warmed by the Tandoor. (42.1026)

Location in Book: First appearance: Chapter 42, page 1025. Detailed description continues on page 1026.

Etymology / Notes: The term appears to be derived from Persian "atesh" (fire) and possibly "kain" (place/foundation), literally meaning "fire-place" or "fire-stand," which perfectly describes its function as a platform for standing over fire. Beelzebub uses this example to illustrate how customs that appear "absurdly strange and barbaric" often contain "skillfully incorporated" moral or hygienic benefits invented by "some ancient clever being" for the welfare of people (42.1025). The Ateshkaini represents one of many traditional implements that serve both sacred and practical purposes, demonstrating how ancient wisdom can be preserved in seemingly primitive customs. Despite the extreme filthiness of the Kolenian gypsies, their use of the Ateshkaini in self-fumigation rituals protects them from venereal diseases, proving the underlying wisdom of the practice.

A former great continent on Earth that perished during the second catastrophe, home to advanced three-brained beings who possessed knowledge of cosmic truths and fulfilled their being-duties consciously. During the period called the "Samliosian civilization," named after its capital city Samlios, the beings of Atlantis considered their cosmic obligation as sacred and called it "Amarloos," meaning "Help-to-the-Moon" (43.1108). They established sophisticated institutions including sacred buildings called Agoorokhrostiny (for males), Gynekokhrostiny (for females), and Anoroparionikima (for the "middle sex"), which functioned as temples where beings fulfilled both their duty of self-perfection and their service to the cosmic Trogoautoegocrat simultaneously (43.1108-1109). The continent was also the location of Beelzebub's first descent to Earth on the ship 'Occasion', and housed the learned society Akhaldan. After Atlantis perished, remnants of its sciences and traditions passed to later generations, though often in distorted form.

Quotes from the 1950 text:

Do you remember, I have told you that the beings of the continent Atlantis even considered this being-duty of theirs as sacred and called it 'Amarloos' which in their language means 'Help-to-the-Moon.'

The three-brained beings of the continent Atlantis of that period, namely, the period then called the 'Samliosian civilization,' even devised and very strictly practiced certain customs that greatly contributed to the fulfillment of those being-duties as productively as possible. (43.1108)

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

Location in Book: First appearance: Chapter 9, page 85. Recurs throughout the work with major passages in Chapters 15 (pages 110-111), 21 (pages 230-231), 39 (page 783), and 43 (pages 1108-1109).

Etymology / Notes: While Atlantis corresponds to the legendary lost continent of Plato's dialogues, Gurdjieff uses it to represent a golden age of human spiritual development before the crystallization of Kundabuffer consequences corrupted human nature. The Atlanteans understood both the necessity of transforming higher being-foods (air and impressions) for cosmic purposes and the importance of conscious self-development. Their civilization serves as the archetypal example of beings who lived according to cosmic law rather than mechanical existence, making Atlantis a recurring reference point for what human civilization could achieve under proper conditions. The destruction of Atlantis marks the end of conscious cosmic participation by Earth's three-brained beings and the beginning of their current abnormal state.

A second-grade cosmic law governing the automatic formation of cosmic concentrations from the primordial substance Etherokrilno. This law operates independently of conscious intention, causing particles of Etherokrilno to collide and fuse according to their vibrational affinities, thereby creating the foundational crystallizations from which all cosmic formations arise. The process begins when "particles of Etherokrilno which are already found in the different spheres of all seven Stopinders of the fundamental 'common-cosmic Ansanbaluiazar' collide for some reason or another, they begin the arising of all kinds of 'crystallizations' which do not yet have any subjective properties" (39.785). These crystallizations become active elements with definite specific properties only when they fall into conditions where a process of Harnelmiatsnel proceeds, acquiring "complexion-vibrations" that transform them into organized cosmic substances.

Quotes from the 1950 text:

And these subjective properties of theirs and likewise their what are called 'proportions of vivifyingness' are actualized firstly, according to what form of functioning of the fifth Stopinder of the Sacred Heptaparaparshinokh was flowing during their arising, and secondly, whether the given active elements arise owing to the conscious intention on the part of some independent individual, or whether they arose automatically, merely owing to the second-grade law called 'Attraction-and-Fusion-of-Similarities.' (39.785)

It is necessary to tell you also that the first appearance of every kind of concentration from the Etherokrilno which is found everywhere in the Universe owing to the second-grade cosmic law, the Attraction-and-Fusion-of-Similarities proceeds in the following manner:

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

And if thereafter these already definite active elements with their own specific-subjective properties enter into other processes of 'Harnelmiatsnel' which have other conditions, they again fuse with each other according to the same law of 'affinity of vibrations,' and thus acquiring other properties, are transformed into active elements of other 'Okhtapanatsakhnian class,' and so on and so forth. (39.786)

Location in Book: First appearance: Chapter 39, page 785. The law is explained in detail on pages 785-786 within Beelzebub's exposition on cosmic substance transformation processes.

Etymology / Notes: The term represents one of Gurdjieff's original formulations describing a fundamental cosmic principle operating below the level of conscious intention. This second-grade law works in contrast to conscious processes initiated by independent individuals, representing the automatic aspect of cosmic organization where similar vibrational elements naturally attract and combine. The law operates throughout the universe as the foundation for all material formations, creating the basic crystallizations that serve as raw material for higher-order cosmic processes. It demonstrates that even automatic processes in the universe follow lawful principles rather than occurring through pure chance, establishing the infrastructure upon which conscious cosmic work can later be built. The law is essential to understanding how the common-cosmic Ansanbaluiazar - the total collection of active elements - comes into existence to serve the Most Great cosmic Trogoautoegocrat.

The original system by which the Most Most Holy Sun Absolute was maintained before the creation of the Megalocosmos, characterized by independent functioning of the sacred laws without dependence on external forces. "The Most Most Holy Sun Absolute was maintained and existed on the basis of the system called 'Autoegocrat,' i.e., on that principle according to which the inner forces which maintained the existence of this cosmic concentration had an independent functioning, not depending on any forces proceeding from outside" (39.750). This system operated through the two fundamental sacred laws - Heptaparaparshinokh and Triamazikamno - functioning independently without requiring external support. When endlessness discovered that the Sun Absolute was gradually diminishing due to the action of Heropass (Time), he changed this system to the Trogoautoegocrat, making the sacred laws dependent on forces from outside by creating the entire Megalocosmos.

Quotes from the 1950 text:

...the Most Most Holy Sun Absolute was maintained and existed on the basis of the system called 'Autoegocrat,' i.e., on that principle according to which the inner forces which maintained the existence of this cosmic concentration had an independent functioning, not depending on any forces proceeding from outside, and which were based also on those two fundamental cosmic sacred laws by which at the present time also, the whole of our present Megalocosmos is maintained and on the basis of which it exists, and, namely, on the basis of those two fundamental primordial sacred cosmic laws, called the sacred Heptaparaparshinokh and the sacred Triamazikamno. (39.750)

At this point in my explanations, you can have one more clarifying example for a full understanding of the difference between Autoegocrat and Trogoautoegocrat, that is of the difference between the former maintaining system of the existence of the Sun Absolute when that system was Autoegocratic, and the other system now called Trogoautoegocratic which it became after the creation of the Megalocosmos. (39.789)

Location in Book: First appearance: Chapter 39, page 750. Key exposition continues through pages 752-753, with the comparison to Trogoautoegocrat on page 789.

Etymology / Notes: The term appears to combine "auto-" (self) with "egocrat" (ruler), indicating self-governing or self-ruling system. This represents the primordial state of cosmic order before the necessity for universal reciprocal maintenance arose. The Autoegocrat system exemplified perfect self-sufficiency, with the sacred laws operating through their own inherent power without requiring the complex network of cosmic feeding that characterizes the current Trogoautoegocratic system. The change from Autoegocrat to Trogoautoegocrat represents the fundamental shift from divine self-containment to universal interdependence, making all creation instrumental in maintaining the existence of the Sun Absolute and thus preventing the maleficent effects of Time.

A false form of consciousness that arises in Earth beings through abnormal education, consisting of artificially implanted impressions rather than genuine being-consciousness. This pseudo-consciousness develops when beings, "from the very beginning of the arising of their offspring, they intentionally try by every kind of means, for the purpose of making them respond to these abnormal conditions round them, to fix in their 'logicnestarian-localizations' as many impressions as possible obtained exclusively only from such artificial perceptions" through maleficent education (32.565). The totality of these artificial perceptions "gradually segregates itself in their common presences and acquires its own independent functioning, connected only as much with the functioning of their planetary body as is necessary merely for its automatic manifestation, and the totality of these artificial perceptions is then perceived by them, owing to their naivete, as their real 'consciousness'" (32.565). This automatic consciousness operates independently from genuine being-consciousness, which becomes relegated to what they call the "subconsciousness," containing the sacred data for authentic being-impulses of faith, hope, love, and conscience.

Quotes from the 1950 text:

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

But as for the sacred data for genuine being-consciousness put into them by Great Nature - which consciousness ought to be possessed by them from the very beginning of their preparation for responsible existence together with the properties inherent in them which engender in them the genuine sacred being-impulses of 'faith,' 'hope,' 'love,' and 'conscience' - these data, becoming gradually also isolated and being left to themselves, evolve independently of the intentions of the responsible beings, and of course also independently of the bearers of them themselves, and come to be regarded as what is called the 'subconsciousness.' (32.565)

Location in Book: First appearance: Chapter 32, page 565, in the context of explaining the abnormal psychic states of Earth beings. The concept recurs throughout discussions of education and consciousness in various chapters.

Etymology / Notes: The term represents Gurdjieff's analysis of how contemporary education creates a substitute consciousness based on artificial impressions rather than allowing the development of authentic being-consciousness. This automatic consciousness functions mechanically, responding only to programmed patterns established during the formative years through maleficent education. The tragedy is that beings mistake this artificial construct for genuine consciousness, while their authentic sacred capacities - the data for real being-impulses - become buried in what they term the "subconsciousness." This inversion represents one of the fundamental abnormalities of terrestrial existence, where the artificial dominates over the authentic, leading to beings who respond automatically to conditioned stimuli rather than manifesting genuine conscious awareness and objective conscience.

The mechanical operation of mental processes in beings, occurring without conscious direction or will. As described in the context of human individuality, "the first of these four independent personalities is nothing else than the totality of that automatic functioning which is proper to man as well as to all animals, the data for which are composed in them firstly of the sum total of the results of impressions previously perceived from all the surrounding reality as well as from everything intentionally artificially implanted in them from outside, and, secondly, from the result of the process also inherent in every animal called 'daydreaming'" (48.1189). This totality most people "ignorantly name 'consciousness,' or, at best, 'mentation'" (48.1189). The term also describes the third and lowest kind of being-Reason, which operates "thanks to repeated shocks coming from outside, which evoke habitual reactions from the data crystallized in them corresponding to previous accidentally perceived impressions" (39.770).

Quotes from the 1950 text:

The first of these four independent personalities is nothing else than the totality of that automatic functioning which is proper to man as well as to all animals, the data for which are composed in them firstly of the sum total of the results of impressions previously perceived from all the surrounding reality as well as from everything intentionally artificially implanted in them from outside, and, secondly, from the result of the process also inherent in every animal called "daydreaming." And this totality of automatic functioning most people ignorantly name "consciousness," or, at best, "mentation." (48.1189)

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

Location in Book: First appearance: Chapter 39, page 770. Recurs throughout the text, with significant exposition in Chapter 48 (pages 1190, 1203), and in discussions of automatized consciousness and mechanical behavior throughout the work.

Etymology / Notes: The term emphasizes the mechanical, unconscious nature of ordinary mental processes, operating purely through stimulus-response patterns without genuine understanding or conscious direction. This concept is central to Gurdjieff's teaching that contemporary humans mistake mechanical functioning for genuine consciousness. The "automatized functioning" of all three personalities (thinking, feeling, and moving) creates what people call their "I," but this represents only mechanical reactions rather than authentic individuality. The text demonstrates that "everything without exception from beginning to end does itself in contemporary man, and there is nothing which a contemporary man himself does" (48.1202). This automatic functioning contrasts sharply with genuine objective-Reason and conscious will, which require intentional development through conscious labors and intentional sufferings.

The degenerate form of reasoning that has become habitual among three-brained beings on Earth, arising from "abnormally established conditions of ordinary being-existence" (40.814) and representing the lowest form of the three possible kinds of being-Reason. This automatic functioning is "nothing else but only the action of the automatic functioning which proceeds in the common presences of all beings in general... thanks to repeated shocks coming from outside, which evoke habitual reactions from the data crystallized in them corresponding to previous accidentally perceived impressions" (39.770). Unlike genuine objective being-Reason, automatic-Reason operates mechanically through external stimuli and stored reactions rather than conscious understanding based on cosmic laws.

Quotes from the 1950 text:

It seems to me I already once told you that although from the period you mentioned on that planet almost all the three-brained beings there became, thanks to the abnormally established conditions of ordinary being-existence, possessors of only an automatic-Reason, nevertheless it does sometimes happen there that certain of them by chance escape this common fate and that instead of that automatic-Reason which has become usual there, a genuine objective 'being-Reason' is formed in certain of them as it is in all three-centered beings of our great Megalocosmos. (40.814)

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

Location in Book: First appearance: Chapter 39, page 770. Recurs throughout the text, with key discussions in Chapter 40, pages 814-816, and in various passages contrasting it with objective being-Reason.

Etymology / Notes: The compound term emphasizes the mechanical, non-conscious nature of this form of reasoning, contrasting it with genuine being-Reason that should characterize three-brained beings. The prefix "automatic" indicates functioning without conscious direction or understanding, operating purely through stimulus-response patterns. This degeneration resulted from the consequences of the organ Kundabuffer and abnormal conditions of existence that prevent the development of objective-Reason. The term illustrates Gurdjieff's fundamental teaching about the mechanical nature of ordinary human consciousness and the possibility of developing genuine conscious reasoning through proper efforts and conditions.

The mechanical facility acquired through repetitive practice, which enables skilled performance without conscious effort. Gurdjieff discusses automatism in the context of his language choices for writing, noting that he could "acquire an automatism" through practice in Russian or Armenian due to extensive use in conversation over decades. He distinguishes between taking advantage of "the automatism which is acquired by practice" versus choosing not to use this automatic facility (1.10-11). The term also appears in psychological definitions of human identity, where an ancient learned man described the "I" as "a relatively transferable arising, depending on the quality of the functioning of thought, feeling, and organic automatism" (1.38). This represents mechanical bodily functions that operate without conscious direction, forming one component of human psychological functioning alongside thought and feeling.

Quotes from the 1950 text:

It must also be said that owing to all kinds of accidentally and perhaps not accidentally formed conditions of my youth, I have had to learn, and moreover very seriously and of course always with self-compulsion, to speak, read, and write a great many languages, and to such a degree of fluency, that if in following this profession unexpectedly forced on me by Fate, I decided not to take advantage of the "automatism" which is acquired by practice, then I could perhaps write in any one of them. (1.10)

But if I set out to use judiciously this automatically acquired automatism which has become easy from long practice, then I should have to write either in Russian or in Armenian, because the circumstances of my life during the last two or three decades have been such that I have had for intercourse with others to use, and consequently to have more practice in just these two languages and to acquire an automatism in respect to them. (1.10)

Location in Book: First appearance: Chapter 1, pages 6, 10-11, in Gurdjieff's discussion of language choice for writing. Also appears on page 38 in the definition of human identity involving "organic automatism."

Etymology / Notes: The term derives from "automatic," referring to self-acting or involuntary processes. In Gurdjieff's usage, automatism represents both a practical tool (linguistic facility acquired through practice) and a component of human psychological functioning (organic processes that operate mechanically). The concept connects to his broader teaching about mechanical versus conscious behavior - automatism can be useful when consciously employed but problematic when it replaces genuine conscious activity.

The ancient name of the district near where the Nile flows into a large Saliakooriapnian area (now the Mediterranean Sea), where Pharaoh's observatory and other constructions were being completed during Beelzebub's fourth sojourn to Earth. This location was later called "Caironana" and at the time of Beelzebub's narration is known simply as "the outskirts of Cairo" (23.285). The constructions in Avazlin included an astronomical observatory that particularly interested Beelzebub because it might solve problems he encountered while building his own observatory on Mars. The district housed specialists called "Astrologers" who observed cosmic concentrations and studied their reciprocal actions, before the psychic disease of "wiseacring" caused these specialists to degenerate into mere "Astronomers" who only gave names to remote cosmic concentrations.

Quote from the 1950 text:

The district itself, where the work was being carried on both for this new, what they called 'observatory,' and for several other constructions for the welfare of their being existence, was then called 'Avazlin'; a few years later it came to be called there 'Caironana,' and at the present time it is simply called the 'outskirts of Cairo.' (23.286)

Location in Book: Single appearance: Chapter 23, page 285, during Beelzebub's account of his fourth sojourn to Earth and visit to ancient Egypt.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages for this ancient Egyptian location. The progression from "Avazlin" to "Caironana" to "outskirts of Cairo" illustrates the historical evolution of place names over millennia. The district represents a time when terrestrial beings conducted genuine astronomical observation and study before degenerating into mere nomenclature and classification. Beelzebub's interest in the observatory demonstrates how advanced civilizations could learn from each other across cosmic distances, as he sought solutions for his Martian construction project by studying terrestrial engineering innovations.

A phrase from Karapet of Tiflis's self-reflection about his role as the railway worker who blows the morning steam whistle, disturbing the sleep of Tiflis citizens and receiving their curses in return. Karapet realizes that "everyone awakened by the noise I make with the steam whistle, which disturbs his sweet morning slumbers, must without doubt curse me 'by everything under the sun'" (1.49). This recognition leads him to develop the practice of cursing first all those who would curse him, thereby neutralizing their negative vibrations. Gurdjieff presents Karapet's story at the beginning of his work as justification for his own potentially disturbing literary method, suggesting that like Karapet, he too must sound an alarm that will awaken people from comfortable illusions, fully expecting hostile reactions to his revelations about human mechanical existence and the need for conscious inner work.

Quote from the 1950 text:

And indeed, everyone awakened by the noise I make with the steam whistle, which disturbs his sweet morning slumbers, must without doubt curse me 'by everything under the sun,' just me, the cause of this hellish row, and thanks to this, there must of course certainly flow towards my person from all directions, vibrations of all kinds of malice. (1.49)

Location in Book: Single appearance: Chapter 1, page 49, within Karapet's explanation of his psychological understanding.

Etymology / Notes: This phrase serves as both literal description of Karapet's occupational dilemma and metaphor for Gurdjieff's pedagogical approach. The placement of this story in the opening chapter establishes Gurdjieff's conscious use of "shocks" - deliberately disturbing content designed to awaken readers from psychological sleep. Like Karapet's whistle that serves "for the benefit of certain among them" while seeming disturbing to others, Gurdjieff's challenging ideas about human consciousness, cosmic laws, and the mechanical nature of ordinary life are intended to benefit serious seekers while naturally provoking resistance from those attached to comfortable illusions.

A German town referenced in Gurdjieff's allegorical description from "From the Author," where he uses the image of "a carriage just out of the factory, made on the latest model, polished by genuine German craftsmen from the town of Barmen" to illustrate the contradictory nature of contemporary human development (48.1198). In this extended metaphor comparing human beings to a hackney carriage system, Barmen represents the source of sophisticated intellectual development - the finest German craftsmanship producing a polished, latest-model carriage. However, this magnificent carriage is then "harnessed to the kind of horse which is called in the locality named Transcaucasia, a 'Dglozidzi'" - essentially a worthless horse destined for slaughter. The image captures Gurdjieff's critique of modern education and civilization: highly refined intellectual development paired with utterly degraded emotional life.

Quote from the 1950 text:

A carriage just out of the factory, made on the latest model, polished by genuine German craftsmen from the town of Barmen, and harnessed to the kind of horse which is called in the locality named Transcaucasia, a "Dglozidzi." ("Dzi" is a horse; "Dgloz" is the name of a certain Armenian specialist in buying utterly worthless horses and skinning them). (48.1198)

Location in Book: Single appearance: Chapter 48, page 1198.

Etymology / Notes: Barmen was a real German town (now part of Wuppertal) known for its industrial craftsmanship and manufacturing, particularly textiles and metalwork. Gurdjieff's choice of Barmen reflects the historical reputation of German technical skill and precision. In the context of his human development allegory, Barmen symbolizes the intellectual center in its highest developed state - representing sophisticated mental capabilities, refined thinking, and technical mastery. The tragic irony of the metaphor lies in this pinnacle of intellectual achievement being coupled with the emotional center in its most degraded state (the Dglozidzi horse), illustrating how contemporary education develops the mind while leaving the heart and emotions in a primitive, even destructive condition.

Being-Autokolizikners are the specialized formations that serve as the third or reconciling force in the Sacred Triamazikamno for the formation of Reason-of-understanding in three-brained beings. Also known as "Hoodazbabognari," the term signifies "the results of the persevering actualizing of the striving towards the manifestation of one's own individuality" (46.1167). These formations arise exclusively from the actualization of being-Partkdolg-duty and are formed in all three localizations (being-brains) only through "those factors which, from the very beginning of the arising of the three-brained beings, our uni-being common father designed to be the means for self-perfection" (46.1167).

Quotes from the 1950 text:

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

By the way, you might as well hear still once more even if you do know it, that the said being-Autokolizikners are formed in the presences of three-brained beings in general in all three localizations exclusively only from the results of the actualization of 'being-Partkdolg-duty,' that is to say, thanks to those factors which, from the very beginning of the arising of the three-brained beings, our uni-being common father designed to be the means for self-perfection. (46.1167)

Only thanks to this factor, in the process of the blending of newly perceived impressions of every kind in the presences of three-brained beings, are there crystallized on the basis of the Sacred Triamazikamno data for one's own cognizance and understanding proper to the being alone; and likewise exclusively only during such processes of the crystallization of the data for consciousness in the presences of three-brained beings does there proceed what is called 'Zernofookalnian-friction' thanks to which the sacred substances Abrustdonis and Helkdonis are chiefly formed in them for the coating and perfecting of their higher parts. (46.1168)

Location in Book: Single appearance: Chapter 46, page 1167 (appears twice). The concept is extensively developed through pages 1167-1168 in Beelzebub's explanation of the difference between Reason-of-understanding and Reason-of-knowing.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Being-Autokolizikners are essential for genuine understanding because they ensure that newly perceived impressions crystallize in proper classification according to similarity and correspondence, rather than settling randomly as occurs with Reason-of-knowing. Without being-Autokolizikners derived from being-Partkdolg-duty, newly learned information remains merely as temporary data without cognizance by the whole being. The process involving being-Autokolizikners produces Zernofookalnian-friction, which forms the sacred substances necessary for coating and perfecting higher being-parts.

Any of the three distinct bodies or formations that constitute a complete three-brained being: the fundamental planetary body (physical body), the second-being-body or body-Kesdjan (astral body), and the third-being-body or highest being-body (soul body). Under normal cosmic conditions, three-brained beings were designed to develop all three being-bodies through the proper functioning of cosmic laws and conscious labors. "The three-brained beings of the planet Earth are not only, as we also are, apparatuses for the transformation of the cosmic substances required for the Most Great Trogoautoegocrat with the qualities of all the three forces of the fundamental common-cosmic Triamazikamno, but also... have all the possibilities of assimilating... those substances which go for the coating and perfecting of their own higher-being-bodies" (39.780). The fundamental planetary body serves ordinary existence and is formed from material substances. The second-being-body (Kesdjan) is formed from higher cosmic substances and can survive physical death. The third-being-body (Soul) is formed from the highest sacred substances and represents the immortal essence capable of independent existence and objective Reason.

Quotes from the 1950 text:

At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body-Kesdjan of a being arises - have their place of concentration. (39.765)

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

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

Location in Book: First appearance: Chapter 3, page 60. Extensively discussed throughout Chapters 28-29, 32, 34, 38-39, and 42-43, particularly in contexts explaining the sacred processes of Rascooarno, Almznoshinoo, and the formation of higher being-bodies through conscious labor and intentional suffering.

Etymology / Notes: The compound term "being-body" distinguishes these sacred formations from mere physical or material bodies by emphasizing their role in conscious being-existence rather than mechanical functioning. The concept represents Gurdjieff's teaching about the triadic structure of complete human development: each being-body corresponds to a different level of cosmic substance and serves specific functions in the overall purpose of three-brained beings within the cosmic economy. The formation of higher being-bodies requires the transformation of increasingly refined cosmic substances through conscious work (being-Partkdolg-duty), making their development dependent on inner effort rather than automatic biological processes. The term "higher-being-bodies" specifically refers to the Kesdjan and Soul bodies that can survive physical death and continue development in other spheres, representing the sacred parts capable of achieving objective Reason and eventual reunion with cosmic sources.

The three independent localizations or centers within three-brained beings through which the holy forces of the sacred Triamazikamno are deposited and actualized, enabling both the transformation of cosmic substances for the Most Great Trogoautoegocrat and the possibility of conscious self-perfecting. "Three-brained beings have the possibility personally to perfect themselves, because in them there are localized three centers of their common presence or three brains, upon which afterwards, when the process of Djartklom proceeds in the Omnipresent-Okidanokh, the three holy forces of the sacred Triamazikamno are deposited and acquire the possibility for their further, this time, independent actualizations" (17.145). The three being-brains correspond to specific locations and cosmic functions: the first brain (Holy-Affirming) is located in the head, the second brain (Holy-Denying) extends along the spinal column, and the third brain (Holy-Reconciling) was originally concentrated in the breast but became dispersed in contemporary Earth beings as separate nerve nodes, particularly in the solar plexus. These brains serve as the foundation for the three types of being-food transformation and house the Bobbin-kandelnosts that determine the finite possibilities of associations and experiences during a being's existence.

Quotes from the 1950 text:

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

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

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

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

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

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

The authentic consciousness formed from "already previously formed material results" transmitted by heredity and from data arising through intentional associative confrontations, as distinct from the false consciousness composed of mechanical impressions. According to Gurdjieff, "in the entirety of every man, irrespective of his heredity and education, there are formed two independent consciousnesses which in their functioning as well as in their manifestations have almost nothing in common" (1.25). Being-consciousness represents what is called the "subconscious," which should predominate in the common presence of a being. The central mission of Ashiata Shiemash was to create conditions whereby the functioning of genuine objective conscience surviving in subconsciousness "might gradually pass into the functioning of their ordinary consciousness" (26.360), allowing beings to have "in their ordinary waking-consciousness the Divine genuine objective conscience" (27.374).

Quotes from the 1950 text:

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

However it might have been, my boy, it then so turned out that almost all of your favorites - those strange three-brained beings - also wished and began to strive with all their spiritualized being-parts to have in their ordinary waking-consciousness the Divine genuine objective conscience, and in consequence, most of the beings of Asia at that time began to work upon themselves under the guidance of initiates and priests of the brotherhood Heechtvori, in order to transfer into their ordinary consciousness the results of the data present in their subconsciousness for engendering the impulse of genuine Divine conscience. (27.374)

Location in Book: First introduced: Chapter 1, page 25. Central to Ashiata Shiemash's teachings in Chapters 26-27 (pages 359-374).

Etymology / Notes: The term distinguishes between false mechanical consciousness and authentic being-consciousness rooted in hereditary "materialized data" and conscious associative work. This dual consciousness concept forms the foundation of Gurdjieff's psychological teaching, where the goal is to transfer genuine conscience from subconscious being-consciousness into ordinary waking consciousness. The work of Ashiata Shiemash represents the most systematic attempt in Earth's history to accomplish this transfer on a mass scale, creating conditions for beings to access their authentic consciousness rather than remaining trapped in mechanical reactions to external impressions.

Conscious effort or work that a three-brained being must actualize as part of their proper existence and functioning. Being-effort represents intentional activity undertaken by beings to fulfill their responsibilities, whether toward ordinary existence or toward higher development. The term appears in various contexts: from basic professional duties (as when physicians "make a being-effort of a certain intensity just to remember the names of several of these medical means") to fundamental cosmic requirements for self-perfection (31.544). The necessity of being-effort is one of the Naloo-osnian-impulses that Hasnamuss individuals seek to avoid - "the urge to become free from the necessity of actualizing the being-efforts demanded by Nature" (28.406). Contemporary Earth beings commonly attempt to circumvent necessary being-efforts through mechanical conveniences or by compelling others to produce efforts for them, contributing to the formation of castes and social divisions.

Quotes from the 1950 text:

And later, when they have already become responsible beings having this profession and receive the official title of physician and when they are called upon to help the beings who need it, then their whole help consists in this that they make a being-effort of a certain intensity just to remember the names of several of these medical means and to write them later on a scrap of paper called by them 'prescription,' with the intention of prescribing that mixture which should be introduced into the planetary body of, as they say, the 'invalid.' (31.544)

The beings of the Tikliamishian civilization invented a certain kind of 'comfortable couch bed' which could be used for sleeping as well as for what is called 'lounging' so that while lying on this 'wonderful contrivance,' and without manifesting the slightest being-effort whatsoever, they could perform this same inevitable being-need for which the contemporary beings of the continent America have invented their 'seats of ease.' (42.958)

And further, since in all the three-brained beings of the planet Earth, and particularly of recent periods, the sacred being-impulse called conscience does not take part in the functioning of their general consciousness, in consequence of which in them there is absent even the very need for making any conscious being-effort at all - then they, that is, the beings who had set themselves apart and who had assigned themselves to the ruling class, profiting by the said terrifying means, compel other beings of the given groupings to produce for them even those efforts which every being should inevitably actualize in ordinary being-existence. (34.626)

Location in Book: First appearance: Chapter 26, page 363 in the context of beings recognizing the necessity of required being-efforts. Recurs throughout Chapters 28, 29, 31, 34, 37, and 42 in discussions of Hasnamuss-individuals, social formation, professional duties, and mechanical avoidance of effort.

Etymology / Notes: The term represents effort undertaken by the being's essence as distinct from mere automatic or mechanical activity. Being-effort ranges from ordinary professional or existential responsibilities to the higher conscious labors and intentional sufferings required for self-perfection. The avoidance of necessary being-effort is identified as both a symptom of abnormal development and a contributing cause to planetary degeneration, social stratification, and the crystallization of harmful being-data such as hatred and envy.

The mode, conditions and quality of existence proper to three-brained beings under which they conduct their ordinary daily life and organize their external welfare, encompassing both the duration and the conditions under which their presences unfold during their cosmic arising, and includes the external circumstances and the quality of manifestation that characterizes a being's entire way of life. Being-existence can occur according to different principles - either the normal "Foolasnitamnian" principle that allows for the coating and perfecting of higher being-bodies, or the degraded "Itoklanoz" principle that limits beings to mechanical existence determined by external factors.

The term appears in various qualifications throughout the text: "ordinary being-existence" refers to the normal flow of daily life, while "abnormal being-existence" describes the degenerated conditions that Earth's three-brained beings have created for themselves. As Beelzebub explains, "the abnormal conditions for the ordinary being-existence around them established by them themselves" (34.644) have become the basic cause for the destruction of beneficial customs and moral habits among Earth beings. Throughout the text, Beelzebub repeatedly analyzes how the "abnormally established conditions of ordinary being-existence" on Earth have created maleficent factors that corrupt natural being-manifestations and prevent the development of genuine inner possibilities. Being-existence includes the customs, habits, and social arrangements that either support or hinder the actualization of a being's cosmic purpose, with contemporary Earth conditions representing a particularly distorted form that prevents beings from fulfilling their proper role in cosmic processes.

Quote from the 1950 text:

You must first be told that there exist in the Universe generally two 'kinds' or two 'principles' of the duration of being-existence. (16.130)

Foolasnitamnian Principle

The first and proper cosmic principle of being-existence for all three-brained beings arising on any planet of the Great Universe. Under this principle, "the fundamental aim and sense of the existence of these beings is that there must proceed through them the transmutation of cosmic substances necessary for what is called the 'common-cosmic Trogoautoegocratic-process'" (16.130). Beings existing according to this principle are obliged to exist until there is "coated in them and completely perfected by reason what is called the 'body-Kesdjan,' or, as they themselves later began to name this being-part of theirs... the 'Astral-body'" (16.130).

Quote from the 1950 text:

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

Itoklanoz Principle

The second cosmic principle of being-existence, originally applied to one-brained and two-brained beings, but later imposed on Earth's three-brained beings due to their degeneration. Under this principle, beings serve only localized planetary or solar system needs rather than universal cosmic processes. "The sense and aim of the existence of these beings... consist in this, that there are transmuted through them the cosmic substances required not for purposes of a common-cosmic character, but only for that solar system or even only for that planet alone" (16.130). Existence under this principle is determined by seven external actualizations including heredity, environmental conditions, and social influences.

Quotes from the 1950 text:

Nature Herself was compelled gradually to actualize the presences of these three-brained beings according to the second principle, namely, the principle 'Itoklanos,' that is, to actualize them in the same way in which She actualizes one-brained and two-brained beings in order that the equilibrium of the vibrations required according to quality and quantity should be attained. (16.131)

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

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

The Cosmic Tragedy

Originally, Earth's three-brained beings existed according to the Foolasnitamnian principle and were capable of conscious self-perfection. However, when "they began to exist already excessively abnormally... and when in consequence of this they had on the one hand ceased to emanate the vibrations required by Nature for the maintenance of the separated fragments of their planet" (16.131), Great Nature was compelled to demote them to the Itoklanoz principle. This represents humanity's fall from conscious cosmic participants to mechanical beings determined by external circumstances - essentially being treated like one-brained and two-brained beings despite possessing three-brained possibilities.

Quote from the 1950 text:

But later, when they began existing in a manner more and more unbecoming for three-brained beings and entirely ceased actualizing in their presences their 'being-Partkdolg-duty,'... then Great Nature was compelled, for the purpose of 'equalizing-vibrations,' gradually to actualize the duration of their existence according to the principle called Itoklanoz, that is the principle upon which in general is actualized the duration of existence of one-brained and two-brained beings. (29.437)

Location in Book: First appearance: Chapter 2 (Why Beelzebub Was in Our Solar System), page 53. The term recurs extensively throughout the text with 173 total instances, appearing in various qualified forms including "ordinary being-existence" (74 instances), "abnormal being-existence" (13 instances), "conditions of being-existence" (14 instances), and "process of being-existence" (18 instances). Major discussions appear in Chapters 16, 21, 26, 29, 34, 37, and 39, with particularly significant discussions in Chapter 26 ("The Terror-of-the-Situation"), pages 359-360 (abnormal conditions), Chapter 29 (Fruits of former civilizations), pages 437-439 (detailed explanation of Itoklanoz), Chapter 34 (Russia), pages 643-644 (critique of contemporary conditions), and Chapter 37 (France), page 689 (fashions as results of abnormal being-existence conditions).

Etymology / Notes: The hyphenated compound term emphasizes that this is not merely biological existence but the conscious mode of being proper to three-brained entities capable of self-perfecting and cosmic participation. The various qualifications (ordinary, abnormal, external, etc.) indicate that being-existence admits of degrees and can be either lawful or contrary to cosmic harmony. The term highlights the fundamental connection between external conditions and inner development - how the quality of being-existence either supports or corrupts the actualization of a being's cosmic possibilities.

The text repeatedly contrasts normal being-existence, which allows for the development of higher being-bodies and objective reason, with the abnormal conditions that Earth beings have established, which prevent genuine development and lead to mechanical existence according to the Itoklanoz rather than Foolasnitamnian principle. Ashiata Shiemash's recognition that "their general being-existence were to flow for a long time under foreseeingly-corresponding conditions" (26.360) could enable the transfer of Objective Conscience from subconsciousness to ordinary consciousness represents the core insight that proper being-existence requires deliberately established conditions that align with cosmic laws rather than the chaotic, egoistic arrangements that characterize contemporary civilization.

The distinction between the two principles represents one of the most fundamental concepts in Gurdjieff's cosmology, explaining both humanity's original cosmic purpose and the cause of our current mechanized existence. The concept serves as a bridge between individual psychology and universal cosmic processes, showing how personal development is inseparable from one's relationship to cosmic laws and purposes.

A general term referring to the inner processes and states that occur within a being's common presence, ranging from normal psychological functioning to extraordinary cosmic states. The term encompasses both ordinary "inner-being-experiencing" and unusual states of consciousness. In Beelzebub's account of the cosmic apparatus on the spaceship Karnak, he describes undergoing a "strange and to my Reason then, still incomprehensible being-experiencing" (18.164) in which his essence became the sole perceiver, his planetary body and being-centers were destroyed, and his thinking-center became the "unique-powerful-perceiver" of everything. This altered state was terminated when an incident occurred, and "in my common presence the usual 'inner-being-experiencing' was resumed" (18.164). The term also appears in other contexts, such as the "being-Sarpitimnian-experiencing" - a profound type of cosmic revolt experienced by Beelzebub.

Quote from the 1950 text:

While this strange and to my Reason then, still incomprehensible being-experiencing was proceeding in me, Gornahoor Harharkh himself was occupied in pulling some 'levers' and 'switches,' of which there were very many at the edges of the table where we were place.

An incident which happened to Gornahoor Harharkh himself changed all this being-experiencing of mine, and in my common presence the usual 'inner-being-experiencing' was resumed. (18.164)

Location in Book: First appearance: Chapter 16, page 126. Recurs in Chapter 18, pages 164-165. Also appears as part of compound terms like "being-Sarpitimnian-experiencing" (37.672) and in various other contexts throughout the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, distinguishing between ordinary psychological states ("inner-being-experiencing") and extraordinary cosmic states. The distinction emphasizes that what a being experiences can range from normal associative processes to profound alterations of consciousness where the very structure of perception and cognition is transformed. The term captures the full spectrum of possible inner states, from mechanical functioning to the highest forms of cosmic experiencing, and suggests that the quality of being-experiencing determines the level of a being's participation in cosmic processes.

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

Quotes from the 1950 text:

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

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

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

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

When the abnormal conditions of ordinary being-existence were finally fixed there - in consequence of which there disappeared from their essence both the instinctive and the intentional striving for perfecting - there not only disappeared in them the need of conscious absorption of cosmic substances, but even also the very knowledge and understanding of the existence and significance of higher being-foods.

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

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

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

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

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

Quotes from the 1950 text:

In both cases when Okidanokh enters into the presence of a being and the process of Djartklom proceeds in it, then each of its fundamental parts blends with those perceptions which correspond with it according to what is called 'Kindred-vibrations' and which are present in the being at the moment, and further, these parts are concentrated upon the corresponding localization, that is, upon the corresponding brain.

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

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

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

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

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents a fundamental mechanism by which three-brained beings can participate in cosmic processes and achieve self-perfecting through the blending of the three sacred forces of Okidanokh with their existing perceptions. The formation of being-Impulsakri occurs either through conscious Partkdolg-duty on the part of beings themselves or through the unconscious process of Kerkoolnonarnian-actualization by Great Nature. The sacred commandment from all-embracing endlessness to "always guard against such perceptions as may soil the purity of your brains" emphasizes the critical importance of maintaining the quality of these deposits for proper spiritual development and cosmic participation.

An inner action or manifestation arising from the spiritualized functioning of a being's three localizations (thought, feeling, and movement centers). Being-impulses form the fundamental basis for all manifestations and inclinations within a being's total presence, representing direct expressions of data processed through the three being-brains. The sacred being-impulses include Faith, Hope, Love, and Objective Conscience, which originate from cosmic sources and serve the function of self-perfection. However, in Earth beings these have become profoundly distorted due to crystallized consequences of the organ Kundabuffer. Objective Conscience remains the most fundamental being-impulse, arising from "the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator" (27.372). Other significant being-impulses mentioned include remorse of conscience, self-calming, organic shame, and various abnormal impulses such as egoism that arose from planetary conditions.

Quotes from the 1950 text:

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

...from every kind of shock, associations of three different kinds of impressions proceed in the three said localizations in consequence of which three totally different kinds of being-impulses are evoked in one and the same whole presence; then, on account of all this, a number of experiencings are nearly always proceeding in them at one and the same time, and each of these experiencings by itself evokes in the whole of their being an inclination for a corresponding manifestation, and in accordance with the definite parts of their total presence a corresponding movement is thus actualized. (30.482)

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

In consequence, there is then automatically obtained, in these three-brained beings there, such a combination of functioning in their common presences as temporarily frees the data present in their subconsciousness for the manifestation of the Divine impulse conscience and for its participation in the functioning of their ordinary consciousness, with the result that this said Remorse-of-Conscience proceeds in them. (27.381-382)

Location in Book: First appearance: Chapter 23, page 295. Recurs in Chapter 26, page 359 (in "the sacred being-impulse of Faith, Hope and Love"). Major expositions in Chapter 27 (pages 372-373, 381-382) during Ashiata Shiemash's teachings, and Chapter 30 (pages 481-487) regarding the fragmentation of being-impulses in contemporary beings.

Etymology / Notes: Being-impulses represent the interface between cosmic influences and individual manifestation. In normal three-brained beings throughout the universe, each impression evokes one appropriate being-impulse in its corresponding center, ensuring unity of response. Earth beings suffer from abnormal conditions where three unrelated impulses may arise simultaneously, leading to inner division and the formation of multiple, conflicting personalities. The restoration of proper being-impulse functioning - particularly bringing Objective Conscience from subconsciousness into waking consciousness - was the central goal of Ashiata Shiemash's mission and represents the foundation for genuine self-perfection.

The three localized centers within the common presence of three-brained beings that represent "the central places of the sources of actualization of all the separate independent parts of their common presence - or, as your favorites say, in their brains" (29.439). These localizations serve two essential functions: as transformation apparatuses for cosmic substances in the Most Great common-cosmic Trogoautoegocrat, and as the means whereby beings can achieve conscious self-perfecting. The three being-localizations correspond to the three holy forces of the Sacred Triamazikamno: the head-brain (Holy-Affirming), the spinal column (Holy-Denying), and the dispersed nerve nodes including the solar plexus (Holy-Reconciling). In beings existing according to the principle Itoklanoz, these localizations crystallize "Bobbin-kandelnosts" - definite formations that determine the finite quantity and quality of associations or experiencings possible during their existence.

Quotes from the 1950 text:

The chief particularity of existence according to this principle Itoklanoz is that in the presences of beings existing according to it, dependent upon the enumerated seven exterior actualizations, there are crystallized in their 'being-localizations' which represent in beings the central places of the sources of actualization of all the separate independent parts of their common presence - or, as your favorites say, in their brains - what are called 'Bobbin-kandelnosts,' that is to say, something that gives in the given localizations or brains a definite quantity of possible associations or experiencings. (29.439)

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

It is necessary to notice further that these localizations or brains in beings serve not only as apparatuses for the transformation of corresponding cosmic substances for the purposes of the Most Great common-cosmic Trogoautoegocrat, but also as the means for beings whereby their conscious self-perfecting is possible. (17.144)

Location in Book: First appearance: Chapter 17, page 144. Also appears in Chapter 29, page 439, with detailed context throughout the explanation of the principle Itoklanoz.

Etymology / Notes: The term emphasizes that these are not merely physical organs but cosmic centers of localized activity within the being's total presence. The being-localizations function according to the Sacred Triamazikamno and are essential for both cosmic maintenance and individual development. In contemporary terrestrial beings, the proper functioning of these localizations has been compromised due to abnormal conditions of existence, particularly affecting the third localization (Holy-Reconciling) which became dispersed throughout the body rather than remaining concentrated in the breast region as in normal three-brained beings throughout the universe.

The fundamental cosmic duties and responsibilities that each three-brained being must fulfill both as inner self-development ("inner being-duty") and as external manifestations ("outer being-duty"). These obligations represent the essential requirements for proper functioning within the cosmic order and include both personal development through being-Partkdolg-duty and service to the larger cosmic processes. When a being's planetary body becomes deranged and they "cease to be able to fulfill his being-obligations" (31.541), the noble Zirlikners on normal planets voluntarily help restore that being's capacity for proper functioning. Contemporary Earth physicians, tragically, have degenerated from this sacred role and no longer properly discharge the obligations they have taken upon themselves to help beings fulfill their cosmic duties.

Being-obligations encompass multiple types of duties: the essential obligations that professionals like Zirlikners take upon themselves in relation to their communities; the divine obligations fulfilled during formative periods like "Hirr-Hirr"; and the responsible obligations that emerge with mature cosmic awareness. All legitimate being-obligations ultimately serve the cosmic law of reciprocal maintenance and the Universal processes of substance transformation.

Quote from the 1950 text:

You probably already well know that Zirlikners among us on the planet Karatas, as also in general beings similar to them on other planets of our Great Universe upon which breed already-formed three-brained beings, and from the number of whom are several, who, called differently on different planets, take upon themselves essential obligations in relation to the environment of beings similar to themselves - well, these Zirlikners are those responsible individuals who voluntarily devote the whole of their existence to helping any being of that region to fulfill his being-obligations, if this being for some reason or other, or simply thanks to a temporary irregular functioning of his planetary body, ceases to be able to fulfill his inner or outer being-duty by himself. (31.540)

Location in Book: First appearance: Chapter 26, page 362. Sldo Chapter 31, pages 540-541. Recurs throughout the text in contexts of professional duties, cosmic responsibilities, and the degeneration of sacred functions on Earth (pages 362, 540-541, 970).

Etymology / Notes: Being-obligations represent the active expression of a being's cosmic function and purpose. They range from fundamental duties like being-Partkdolg-duty to specialized professional obligations and responsibilities toward other beings. The failure to properly fulfill being-obligations is identified as a primary cause of spiritual and social degeneration. Related qualifications include "essence obligations," "essential obligations," "responsible obligations," and "divine obligations," all representing different aspects or stages of the fundamental cosmic duties that define authentic three-brained existence.

Five sacred impulses that all three-brained beings throughout the Universe must transubstantiate in themselves to actualize genuine conscience and fulfill their being-Partkdolg-duty. During the Ashiatian epoch, these strivings were revived through the Very Saintly Labors of Ashiata Shiemash, enabling beings to work consciously upon themselves and quickly arrive at "results of objective attainments perceptible to others" (27.386). The five being-obligolnian-strivings are:

• First: "To have in their ordinary being-existence everything satisfying and really necessary for their planetary body."
• Second: "To have a constant and unflagging instinctive need for self-perfection in the sense of being."
• Third: "The conscious striving to know ever more and more concerning the laws of World-creation and World-maintenance."
• Fourth: "The striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father."
• Fifth: "The striving always to assist the most rapid perfecting of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred 'Martfotai' that is up to the degree of self-individuality."

Quote from the 1950 text:

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

The first striving: to have in their ordinary being-existence everything satisfying and really necessary for their planetary body.

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

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

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

And the fifth: the striving always to assist the most rapid perfecting of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred 'Martfotai' that is up to the degree of self-individuality. (27.386)

Location in Book: First appearance: Chapter 27, page 385. The complete list appears on pages 385-386, with detailed context throughout pages 383-387.

Etymology / Notes: The term suggests a natural, lawful obligation (obligolnian) expected of all three-centered beings. During the Ashiatian epoch, these strivings enabled beings to become recognized leaders through objective merit rather than hereditary rights or election. Those who attained through these strivings became chiefs and advisers automatically, with their directions followed joyfully and without coercion. The strivings represent the foundation of genuine reciprocal being-existence and are closely linked to being-Partkdolg-duty as the conscious work necessary for coating higher being-bodies and developing objective conscience.

Being-Partkdolg-duty is the fundamental cosmic obligation that enables three-brained beings to perceive and process impressions through their own "sane deliberation" rather than accepting information passively. This duty, when properly actualized, allows beings to "become aware of genuine reality" (13.104) and serves as the essential means for self-perfection designed by our uni-being common father. The actualization of being-Partkdolg-duty requires "conscious labors and intentional sufferings" (30.485) and is directly connected to the coating and perfection of higher being-parts through the crystallization of sacred substances.

Quotes from the 1950 text:

It was only during later periods that the three-brained beings of the planet Earth began to have this particularity in their psyche, and just this particularity arose in them only because their predominant part, which was formed in them as in all three-brained beings, gradually allowed other parts of their total presences to perceive every new impression without what is called 'being-Partkdolg-duty' but just merely as, in general, such impressions are perceived by the separate independent localizations existing under the name of being-centers present in the three-brained beings, or, as I should say in their language, they believe everything anybody says, and not solely that which they themselves have been able to recognize by their own sane deliberation. (13.103)

It was only because they failed to realize 'being-Partkdolg-duty,' which realization alone enables a being to become aware of genuine reality, that they saw in the said writer some perfection of other which was not there at all. (13.104)

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

...the said being-Autokolizikners are formed in the presences of three-brained beings in general in all three localizations exclusively only from the results of the actualization of 'being-Partkdolg-duty,' that is to say, thanks to those factors which, from the very beginning of the arising of the three-brained beings, our uni-being common father designed to be the means for self-perfection. (46.1167)

Location in Book: First appearance: Chapter 13, page 103. Recurs throughout the text as a central concept, appearing prominently in Chapters 17, 19, 21, 23, 27-31, 34, 38-42, and 45-47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Partkdolg" appears to be a compound term implying a sacred or natural obligation that three-brained beings must consciously actualize. The term is closely associated with the five being-obligolnian-strivings and represents the fundamental distinction between mechanical reception of impressions and conscious, deliberate processing through one's own reasoning faculties. Without being-Partkdolg-duty, beings cannot develop genuine understanding, coat their higher being-bodies, or achieve Objective Reason, remaining instead subject to external influences and automatic associations.

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

A profound and rare type of being-experiencing that generates revolt in the common presence due to cosmic unforeseeingnesses and objective misfortunes. Beelzebub describes this as occurring for only the second time in his entire existence while sitting alone in a Montmartre restaurant, when "the memory of all that I experienced so intensely and repeatedly associated in all the three spiritualized parts of my common presence" (37.672). This experiencing engenders revolt against "various unforeseeingnesses on the part of our Most High, Most Saintly Cosmic Individuals, and of all the objective misfortunes flowing from them" (37.672), specifically relating to cosmic miscalculations such as the failure to foresee that the comet Kondoor would collide with Earth, necessitating the implantation of the organ Kundabuffer in terrestrial three-brained beings with all its subsequent catastrophic consequences.

Quote from the 1950 text:

Just now, while telling you about that evening spent in the restaurant in Montmartre among the contemporary three-brained beings breeding on that planet Earth which pleases you, there involuntarily revived in me the 'being-Sarpitimnian-experiencing,' which I experienced at that time, and now at this moment the memory of all that I experienced so intensely and repeatedly associated in all the three spiritualized parts of my common presence, that I am compelled to digress from the theme begun, in order that I may share with you these sad and distressing reflections which were induced in me in those dreadful surroundings in Montmartre by my solitude after the said young Persian, who became my cicerone in Paris, had left me.

Then, namely, for the second time in the whole of my existence, there proceeded in my Being the process of this same being-Sarpitimnian-experiencing, which had engendered in my common presence a revolt on account of various unforeseeingnesses on the part of our Most High, Most Saintly Cosmic Individuals, and of all the objective misfortunes flowing from them, which have already obtained and, maybe, will still continue to obtain on this planet Earth as well as in all our Great Universe. (37.672)

Location in Book: Single appearance: Chapter 37, page 672 (appears twice on this page).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This profound experiencing represents one of the deepest emotional and philosophical crises possible for a highly developed being, triggered by witnessing the consequences of cosmic oversights that have resulted in immense suffering throughout the universe. The rarity of this experience (only twice in Beelzebub's vast existence) suggests it occurs only when a being of sufficient development confronts the full implications of systemic cosmic failures. The experiencing involves all three spiritualized parts of the being and compels complete attention to fundamental questions about cosmic administration and responsibility.

The six organs present in the presences of three-brained beings for the specific perception of externals, which beings themselves call "sense-organs" but count as only five. These organs function to receive impressions from the external world, but in contemporary terrestrial beings, due to abnormal conditions of existence, impressions perceived through these organs become localized and acquire isolated functioning that gradually becomes predominant for their whole common presence. As Beelzebub explains, these accidentally perceived impressions "ought to be in them only as material for confrontative logic for that real being-consciousness which they should have in themselves" (32.566), rather than forming isolated localizations that prevent the development of genuine objective reasoning.

Quote from the 1950 text:

Thanks only to such a, in the objective sense, maleficence, but according to their naive subjective understanding 'benevolence' towards their offspring, all the sacred data put in by Great Nature Herself for forming in them their real being-consciousness become isolated and remain during the entire period of their existence in their almost primitive state, and every kind of impression unavoidably perceived by means of the six 'being-Skernalits-ionniks,' or, in their terminology, 'sense-organs,' present in their presences for the specific perception of externals - by the way, they count them as five - come to be localized and, acquiring their isolated functioning, gradually become predominant for the whole of their common presence. (32.566)

Location in Book: Single appearance: Chapter 32, page 566.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The discrepancy between the actual six organs and the terrestrial count of five sense organs suggests that contemporary humans have lost awareness of one of their perceptive faculties. The context indicates these organs are meant to serve higher being-consciousness through "confrontative logic" rather than creating the isolated impressions that dominate modern human psychology. The malfunction of these organs represents a key aspect of human degeneration in Gurdjieff's teaching - the transformation from instruments of conscious perception into sources of mechanical reaction.

The founder and leader of the learned Society of Akhaldans on the continent of Atlantis, 735 years before the "second Transapalnian perturbation." A three-brained being who achieved the perfection of his higher being-part to become a Saint "Eternal Individual," whose higher part now dwells on the holy planet Purgatory. While contemplating himself according to normal being practice, Belcultassi "suddenly sensed and cognized that the process of the functioning of the whole of him had until then proceeded not as it should have proceeded according to sane logic" (23.294). This realization shocked him so profoundly that he devoted himself entirely to understanding this condition, beginning with conquering impulses like "self-love," "pride," and "vanity" to achieve complete sincerity with himself. Through exhaustive self-observation and verification with others, he discovered that his exterior manifestations did not correspond to his inner perceptions and impulses, leading him to found the Society of Akhaldans.

Quotes from the 1950 text:

It was founded on the initiative of a being there named Belcultassi, who was then able to bring the perfecting of his higher being part to the Being of a Saint 'Eternal Individual'; and this higher part of his now already dwells on the holy planet Purgatory. (23.294)

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

This unexpected constatation shocked him so profoundly that thereafter he devoted the whole of himself exclusively to be able at any cost to unravel this and understand. (23.295)

Location in Book: First appearance: Chapter 23, page 294. Recurs throughout the chapter as the central figure in the founding of the Society of Akhaldans.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Belcultassi represents the archetypal seeker who achieves genuine self-knowledge through rigorous self-observation and sincere confrontation with inner contradictions. His transformation from ordinary being to Saint demonstrates the possibility of conscious evolution through what Gurdjieff calls "conscious labors and intentional sufferings." The Society of Akhaldans he founded was described as "throughout the whole Universe called 'envied for imitation'" (23.294), representing the pinnacle of genuine scientific and spiritual investigation on Earth before the destruction of Atlantis. The word "Akhaldan" itself expressed "the striving to become aware of the sense and aim of the Being of beings" (23.297).

A town referenced in Beelzebub's description of a chaotic scene at a "genteel institution" for young ladies in America. When the governesses and class mistresses who had not fainted raised a tremendous uproar following Elizabeth's outburst, Beelzebub compares their commotion to "such a 'hubbub' as really only occurs at what is called the market where 'Jewesses' from the town of Berdichev exclusively bargain" (42.1038).

Quote from the 1950 text:

The 'class mistresses' and 'governesses' of this 'genteel institution' who had not fainted then raised such a 'hubbub' as really only occurs at what is called the market where 'Jewesses' from the town of Berdichev exclusively bargain. (42.1038)

Location in Book: Single appearance: Chapter 42, page 1038.

Etymology / Notes: Berdichev was a historical town in Ukraine (then part of the Russian Empire) known for its large Jewish population and bustling marketplace. Gurdjieff uses this reference to characterize the particular type of intense, vocal bargaining associated with Jewish merchants from this commercial center, employing it as a vivid comparison for the cacophony created by the agitated school staff in his American anecdote.

A cosmic sensation that naturally increases in the psyche of three-brained beings on any planet undergoing the common cosmic process of "Chirnooanovo" (gravitational center displacement). Beelzebub explicitly defines this as "remorse of conscience" for one's past deeds against one's own convictions (42.959). This normal cosmic phenomenon should produce healthy self-examination and moral purification in beings during periods of planetary gravitational adjustment. However, on Earth, due to the abnormal formation of human psyche, instead of experiencing this beneficial remorse of conscience, humans typically manifest "reciprocal destruction of Microcosmoses in the Tetartocosmos" - what they perceive as epidemics like "Black Death," "Cholera," "Spanish influenza," and similar diseases (42.959).

Quote from the 1950 text:

During such years, as you already know, thanks to this cosmic manifestation, there increases everywhere on planets - in the psyche of the beings inhabiting any planet undergoing 'Chirnooanovo' - a 'Blagonoorarirnian sensation,' or, as it is otherwise called, 'remorse of conscience' for one's past deeds against one's own convictions.

But there on your planet, thanks to the common presences of your favorites having become so odd, from a variety of causes both proceeding from outside of them and arising through their own fault, the result of the action of this common-cosmic actualization does not proceed in them as it proceeds in the presences of the three-brained beings arising on other planets during 'Chirnooanovo'; that is to say, instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on. (42.959)

Location in Book: Single appearance: Chapter 42, page 959. The term appears in Beelzebub's explanation of the cosmic consequences of the invention of luxurious "wonder beds" in the ancient civilization of Tikliamish.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Blagonoorarirnian" represents a crucial concept in Gurdjieff's cosmological psychology - the idea that cosmic processes naturally produce opportunities for moral self-examination and purification in conscious beings. The fact that humans experience disease epidemics instead of conscience remorse during these cosmic periods illustrates the fundamental abnormality of human psychic development. This concept suggests that what humans experience as random disease outbreaks are actually failed opportunities for collective moral awakening, demonstrating how far human consciousness has deviated from normal cosmic functioning. The term emphasizes Gurdjieff's teaching that individual and collective moral development should be synchronized with larger cosmic processes.

A cosmic-technical term referring to the atmospheric boundary or perimeter of a planet, specifically the outer limits of planetary atmosphere that participate in "reciprocal-blending-of-the-results-of-all-the-planets-of-the-given-system" (22.263). Beelzebub explains that due to the abnormally high Tibetan elevations, "the 'Blastegoklornian-circumference' of the atmosphere of the planet Earth has acquired in certain places and continues to acquire an excessively projecting materialized presence" (22.263). This creates atmospheric irregularities that cause Earth's atmosphere to "hook on" to the atmospheres of other planets or comets during planetary motion, resulting in earthquakes and planetary tremors.

Quote from the 1950 text:

And they occur because, in consequence of those excessive elevations, the atmosphere also of that planet has acquired and continues to acquire in its presence the same ... that is to say, what is called the 'Blastegoklornian-circumference' of the atmosphere of the planet Earth has acquired in certain places and continues to acquire an excessively projecting materialized presence, for what is called the 'reciprocal-blending-of-the-results-of-all-the-planets-of-the-given-system'; with the result that during the motion of that planet, and in the presence of what is called 'common-system-harmony,' its atmosphere at certain times 'hooks on,' as it were, to the atmosphere of other planets or comets of the same system.

And owing to these 'hookings on' there occur in the corresponding places of the common presence of that planet of yours just those said planetary tremors or quakes. (22.263)

Location in Book: Single appearance: Chapter 22, page 263. The term appears in Beelzebub's explanation of how the excessive elevations in Tibet cause earthquakes through atmospheric interference with other celestial bodies.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Blastegoklornian-circumference" represents the cosmic-scientific concept of planetary atmospheric boundaries as dynamic, interactive zones rather than static barriers. The term suggests that planetary atmospheres have definite geometric parameters that must harmonize with other planetary atmospheres in systematic relationships. When these boundaries become distorted - as Earth's has due to abnormally high mountains - they disrupt the normal "reciprocal-blending" process between planetary systems, causing physical instabilities. This concept illustrates Gurdjieff's view of the cosmos as an interconnected system where planetary atmospheres function as interactive surfaces in complex gravitational and energy exchanges, with geological abnormalities having far-reaching cosmic consequences.

A state or quality representing the perfection of simplicity and freedom, used by Beelzebub to describe contemporary interplanetary ships. When explaining to the ship's captain how modern vessels have achieved remarkable improvements over older, cumbersome ships, Beelzebub declares that "in their simplicity and the freedom on them these contemporary ships are just embodiments of 'Bliss-stokirno'" (3.58). The term suggests a harmonious condition where technological advancement has achieved such elegance that beings can exist with complete ease and natural expression, to the point where "at times you forget that you are not on one of the planets" (3.58-59).

Quote from the 1950 text:

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.'

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. (3.58)

Location in Book: Single appearance: Chapter 3, page 58. The term appears during Beelzebub's conversation with the ship's captain while they wait for the dangerous "Zilnotrago" to clear from their path.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Bliss-stokirno" represents the ideal fusion of technological perfection with conscious comfort - a state where advanced development serves genuine being-needs rather than creating complexity for its own sake. This concept reflects Gurdjieff's principle that true progress should enhance rather than complicate natural functioning. The term suggests that authentic advancement produces conditions of such harmonious simplicity that conscious beings can exist in complete freedom and ease, making artificial environments feel as natural as planetary existence. This represents a cosmic ideal where technology serves consciousness rather than enslaving it.

A reference to the well-known fairy tale character, used by Beelzebub in his conversation with a young Persian to illustrate how the Christian church leaders systematically destroyed the original beauty and wisdom of Christianity. Beelzebub explains that "the followers of this great religion themselves, especially those who are called the 'elders of the church' of the Middle Ages, treated this religion, step by step, as 'Bluebeard' treated his wives, that is to say, put them into derision and changed all their beauty and charm" (42.1001). The analogy emphasizes the murderous destruction of successive iterations of sacred teaching through institutional corruption.

Quote from the 1950 text:

If the followers of this great religion themselves, especially those who are called the "elders of the church" of the Middle Ages, treated this religion, step by step, as "Bluebeard" treated his wives, that is to say, put them into derision and changed all their beauty and charm - that is already quite a different matter.

In general you must know that all the great genuine religions which have existed down to the present time, created, as history itself testifies, by men of equal attainment in regard to the perfecting of their Pure Reason, are always based on the same truths. (42.1001)

Location in Book: Single appearance: Chapter 42, page 1001. The reference occurs during Beelzebub's dialogue with a young Persian passenger who questions why Christianity lacks the good customs found in Islam.

Etymology / Notes: The reference draws from the European folk tale popularized by Charles Perrault, in which Bluebeard systematically murders each of his successive wives, destroying their beauty and life. Gurdjieff's use of this fairy tale creates a striking metaphor for how ecclesiastical authorities across generations methodically corrupted and "murdered" the authentic teachings of Christianity, transforming sacred wisdom into institutional dogma. The analogy suggests that each historical period saw church leaders destroy the living essence of the religion, much as Bluebeard destroyed each wife, leaving only lifeless forms. This represents Gurdjieff's broader theme that genuine religious teachings are inevitably corrupted by those who inherit them without understanding their essential meaning.

Crystallized formations that develop in the brains (being-localizations) of three-brained beings arising solely according to the principle Itoklanoz, which determine "a definite quantity of possible associations or experiencings" for each brain center (29.439). Beelzebub explicitly compares these to the springs in mechanical watches: "The Bobbin-kandelnost in the brains of beings existing only according to the principle Itoklanoz corresponds to the spring in mechanical watches of various systems" (29.440). Each of the three brains possesses its own independent Bobbin-kandelnost - thinking-center, feeling-center, and moving-center - and their contents are determined by seven external conditions during formation. When any Bobbin-kandelnost is exhausted, the corresponding brain ceases to function, leading to partial death or "dying-by-thirds," though the being may continue existing through the other centers.

Quotes from the 1950 text:

The chief particularity of existence according to this principle Itoklanoz is that in the presences of beings existing according to it, dependent upon the enumerated seven exterior actualizations, there are crystallized in their 'being-localizations' which represent in beings the central places of the sources of actualization of all the separate independent parts of their common presence - or, as your favorites say, in their brains - what are called 'Bobbin-kandelnosts,' that is to say, something that gives in the given localizations or brains a definite quantity of possible associations or experiencings. (29.439)

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

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

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

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

And these independent Bobbin-kandelnosts in all the three independent 'localizations' in three-brained beings, have the following names:

The first: the Bobbin-kandelnost of the 'thinking-center.'

The second: the Bobbin-kandelnost of the 'feeling-center.'

The third: the Bobbin-kandelnost of the 'moving-center.' (29.441)

Location in Book: First appearance: Chapter 29, page 439. Extensively developed through pages 439-447, with detailed explanations of formation, function, depletion patterns, and the regulatory principle "Iransamkeep" that could theoretically balance their usage harmoniously.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Bobbin-kandelnosts represent the fundamental limitation of beings existing under the secondary cosmic principle Itoklanoz - they possess finite capacities for experience determined by external factors rather than conscious self-development. The seven external conditions that determine their formation include:

1. heredity,
2. conditions at conception,
3. planetary radiations during gestation,
4. parental manifestations,
5. surrounding social quality,
6. Teleokrimalnichnian thought-waves from family, and
7. the being's own efforts toward objective reason (29.438-439).

Contemporary humans frequently suffer "dying-by-thirds" through unbalanced usage: athletes exhaust the moving-center, artists the feeling-center, and intellectuals the thinking-center. However, beings retain an inner regulatory mechanism called "Iransamkeep" that could theoretically prevent such imbalanced consumption through harmonious three-centered functioning, though this capacity has been largely lost in modern civilization.

The specific designation for the highest being-body when it is intentionally coated through the most sacred cosmic process called Djerymetly. While "soul" refers generally to the third and highest being-body, "body of the Soul" appears in the context of posthumous spiritual work where this highest being-body is consciously materialized after the being has already undergone the second sacred Rascooarno (death). According to Beelzebub, the sacred process Djerymetly "consists in this, that when there is intentionally first produced the coating of the highest being-body, namely, the 'body of the soul,' only afterwards, as in the first case, is the sacred Almznoshinoo produced" (38.727). This represents the ultimate achievement in cosmic spiritual work - the conscious materialization of the immortal soul-body that can exist independently of both planetary and Kesdjan bodies.

Quote from the 1950 text:

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

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

It is possible of course to produce both these processes only in that case, if such higher being-bodies are still in those spheres contactable by the sphere of that planet on which these 'sacred sacraments' are produced.

And in addition, these formations evoked intentionally and consciously by definite beings can exist and maintain connection and communication with them only as long as the beings who produce these formations, consciously feed the body Kesdjan with their own sacred 'Aiesakhaldan.' (38.726-727)

Location in Book: First appearance: Chapter 38, pages 726-727, within Beelzebub's explanation of the highest sacred processes available to three-brained beings who have achieved sufficient development to perform conscious posthumous materialization work. Second appearance: Chapter 43, page 1106, in the context of explaining the sacred substances Abrustdonis and Helkdonis that form and perfect the higher being-bodies.

Etymology / Notes: The term "body of the Soul" emphasizes the material aspect of the soul when it is consciously coated and materialized, distinguishing this specific process from the general concept of soul development. Unlike the soul as a potential or developing higher being-body, the "body of the Soul" refers to its full actualization as an independent cosmic formation capable of autonomous existence. The process requires beings who have already perfected their own Kesdjan bodies and developed sufficient Reason to undertake this most sacred work. The distinction between this term and simply "soul" reflects Gurdjieff's precise cosmological language where each term has specific technical meaning within the broader framework of conscious development and cosmic law.

A region in Central Asia where Beelzebub traveled and encountered two important dervishes during his final sojourn on Earth. The text distinguishes between two parts: "Upper Bokhara" and "Lower Bokhara," with Upper Bokhara being "very mountainous and much higher than that part of Bokhara which, to distinguish it, is called 'Lower Bokhara'" (41.873). In Upper Bokhara, high in the mountains, Beelzebub discovered the secret underground laboratory where the great scientist Hadji-Asvatz-Troov conducted his revolutionary experiments with cosmic vibrations. The region also served as a religious center, where Hadji-Asvatz-Troov "came here to Bokhara" to join "one of the numerous brotherhoods of dervishes" after leaving his native country (41.898).

Quotes from the 1950 text:

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

Finally high up in the mountains of Upper Bokhara, we stopped at a small gorge.

This part of 'Bokhara' is called 'Upper' because it is very mountainous and much higher than that part of Bokhara which, to distinguish it, is called 'Lower Bokhara.' (41.873)

Location in Book: First appearance: Chapter 41, page 871. The region features prominently throughout Chapter 41 (pages 871-902) as the setting for Beelzebub's encounters with both Hadji-Zephir-Bogga-Eddin and the great scientist Hadji-Asvatz-Troov.

Etymology / Notes: Bokhara (also spelled Bukhara) refers to the historical region and city in present-day Uzbekistan, which was a major center of Islamic learning and Sufi mysticism. Gurdjieff's use of this authentic geographical reference reflects his deep knowledge of Central Asian spiritual traditions and creates historical credibility for his narrative. The distinction between Upper and Lower Bokhara appears to be Gurdjieff's literary device, with Upper Bokhara representing the elevated spiritual domain where the highest scientific achievements occur in secret, while Lower Bokhara represents the more accessible, worldly region. The mountainous Upper Bokhara serves as the perfect setting for hidden wisdom traditions, following the archetypal pattern of sacred knowledge being preserved in remote, elevated places away from ordinary civilization.

A system of artificial social conventions and manners that Gurdjieff identifies as a "maleficent invention" created by "candidates for Hasnamusses of the Middle Ages" that has become so deeply embedded in human psychology that it now passes by heredity and prevents authentic manifestations of conscience (42.1035). According to Beelzebub, contemporary beings "educate their children never to be able and never to dare to do as the 'conscience' present in them instinctively directs, but only that which is prescribed in the manual of 'bon ton' usually drawn up there just by various candidates for 'Hasnamusses'" (27.378). The system manifests in automatic behavioral responses based on social caste distinctions, as demonstrated when a Russian adjutant initially treats Beelzebub according to "bon ton" rules but changes to commanding behavior once he determines Beelzebub's lower social status (34.616).

Quotes from the 1950 text:

They "educate" their children never to be able and never to dare to do as the "conscience" present in them instinctively directs, but only that which is prescribed in the manual of "bon ton" usually drawn up there just by various candidates for "Hasnamusses." (27.378)

These candidates for Hasnamusses of the Middle Ages, having been among the chief agents in the destruction of the real meaning of the teaching of the Divine Teacher Jesus Christ, then also devised and introduced into everyday existence, as a regulation, the maleficent invention which they called "bon ton." And this maleficent invention then became so strongly fixed in the psyche of the majority that it became organized for them and began to pass by heredity from generation to generation, so that now your contemporary favorites, who have become completely weak-willed, are unable, however they may try, to overcome such an abnormal psychic fixation as, in the given case, the notion of the indelicacy of talking to their children about the ‘sex question.’. (42.1035)

Location in Book: First appearance: Chapter 27, page 378. Also appears in Chapter 34, page 616, and Chapter 42, pages 1035-1036.

Etymology / Notes: The term derives from French meaning "good form" or "fashionable society." Gurdjieff's analysis reveals bon ton as a mechanism of social control that systematically corrupts the natural function of conscience by substituting external rules for authentic inner guidance. The reference to its origins among "candidates for Hasnamusses of the Middle Ages" connects it to his broader theme of how destructive individuals create systems that perpetuate spiritual degeneration across generations. The system operates through automatic conditioning based on caste distinctions, preventing genuine human relationship and authentic manifestation. See also "bon ton literary language" for Gurdjieff's related critique of artificial literary conventions that prevent genuine communication.

The artificial, conventional style of writing that Gurdjieff deliberately rejects in favor of direct communication that can reach both ordinary consciousness and subconsciousness. In "The Arousing of Thought," Gurdjieff confesses his "nonpossession of what I have called the 'bon ton literary language,' infallibly required in contemporary life not only from writers but also from every ordinary mortal" (1.7). He warns readers that his unconventional approach may "affect you very, very cacophonously" if they have become too "automatized to the 'literary language of the intelligentsia'" (1.17). This rejection serves his stated aim of compelling readers "to reflect actively" rather than passively consuming polished prose that requires no individual effort.

Quotes from the 1950 text:

I have the honor to inform you that although owing to circumstances that have arisen at one of the last stages of the process of my life, I am now about to write books, yet during the whole of my life I have never written not only not books or various what they are called "instructive articles," but also not even a letter in which it has been unfailingly necessary to observe what is called "grammaticality," and in consequence, although I am now about to become a professional writer, yet having had no practice at all either in respect of all the established professional rules and procedures or in respect of what is called the "bon ton literary language," I am constrained to write not at all as ordinary "patented-writers" do. (1.6)

In any case I again repeat - in order that you should well remember it, but not as you are in the habit of remembering other things and on the basis of which are accustomed to keeping your word of honor to others or to yourself - that no matter what language I shall use, always and in everything, I shall avoid what I have called the "bon ton literary language." (1.14)

Location in Book: First appearance: Chapter 1, page 6. Recurs on pages 7 and 14.

Etymology / Notes: The term "bon ton" derives from French meaning "good form" or "proper style." Gurdjieff's critique of "bon ton literary language" represents his broader attack on automatized cultural forms that prevent genuine communication. His deliberate avoidance of conventional literary polish serves a specific psychological purpose: to bypass the reader's automatic responses and reach deeper levels of consciousness. This stylistic choice connects to his teaching that genuine understanding requires active effort rather than passive consumption. See also "bon ton" for Gurdjieff's related critique of artificial social conventions that corrupt authentic human development.

A form of written record used on the continent Atlantis, which Beelzebub explicitly defines as "what the contemporary beings there have replaced by what they call 'books'" (44.1132). The most significant Boolmarshano was created by Makary Kronbernkzion from marble, titled "The Affirming and Denying Influences on Man," containing his understanding of certain cosmic truths. Beelzebub personally saw and deciphered "an exact copy of the mentioned Boolmarshano made from the tusks of what are called 'Chirniano'" during his sixth descent to Earth (44.1131). This work became the inadvertent source of humanity's misguided concepts of external "Good and Evil."

Quotes from the 1950 text:

And in consequence of the fact that data for the engendering of the being-impulse called 'love-of-kind' were still crystallized in him as in most of the three-brained beings of that period, then in order that other beings of his planet around him similar to him should also know about these truths which he had learned, he created out of marble a 'Boolmarshano' under the title of 'The Affirming and Denying Influences on Man.'

A Boolmarshano on the continent Atlantis was what the contemporary beings there have replaced by what they call 'books.' (44.1132)

An exact copy of the mentioned Boolmarshano made from the tusks of what are called 'Chirniano,' I happened to see personally later, namely, at my sixth descent there, and to decipher it rather in detail. (44.1132)

Location in Book: First appearance: Chapter 44, page 1131. Recurring throughout pages 1131-1140 as the central focus of Beelzebub's investigation into the origins of humanity's misconceptions about Good and Evil.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Boolmarshano represents a more durable and sacred form of knowledge transmission than contemporary books, being crafted from stone (marble) or ivory (Chirniano tusks). Multiple copies were made and distributed across continents through the learned society Akhaldan, demonstrating the systematic preservation and dissemination of sacred knowledge in ancient times. The material construction of Boolmarshanos in permanent substances contrasts with the ephemeral nature of modern books, suggesting that ancient wisdom traditions understood the importance of creating lasting repositories of essential knowledge.

A container made from goatskin that has been "stripped in a special manner from the being called 'goat'" (42.967). Boordooks serve as storage vessels for preserved foods, particularly the Asian delicacy Haoorma, where "small pieces of well-roasted meat are tightly packed into 'earthenware jars' or goatskin 'Boordooks'" and covered with melted sheep's-tail fat (42.967-968). The term also appears in the introductory chapter where Gurdjieff brings "a small boordook of 'Kakheteenian' wine" to share with Karapet of Tiflis during their conversation about his peculiar morning ritual (1.46).

Quotes from the 1950 text:

This Haoorma on the continent Asia is prepared in a very simple manner, namely, small pieces of well-roasted meat are tightly packed into 'earthenware jars' or goatskin 'Boordooks.' (A Boordook is the skin stripped in a special manner from the being called 'goat.') (42.967)

When I heard about this Karapet and of this practice of his, I visited him one evening after the day's work, with a small boordook of 'Kakheteenian' wine, and after performing this indispensable local solemn "toasting ritual," I asked him...why he did this (1.46)

Location in Book: First appearance: Chapter 1, page 46 (wine container). Main definition: Chapter 42, pages 967-968 (goatskin food storage container).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. However, it likely reflects actual traditional practices from Central Asian and Caucasian cultures, where animal skins (particularly goat and sheep) were commonly used as containers for both liquid storage (wine, water, dairy products) and food preservation. The boordook represents traditional wisdom in food preservation techniques that Gurdjieff contrasts favorably with modern industrial methods, particularly the "poison-exuding tin cans" used in contemporary America.

A mysterious brotherhood into which Gurdjieff (the author/narrator) claims to have been initiated through a "great initiation" ceremony. The brotherhood is mentioned only once in the entire work, appearing in Gurdjieff's autobiographical preface "The Arousing of Thought," where he describes an extraordinary inner state that occurred after witnessing a transaction between a Russian merchant and a book salesman. This peculiar exchange about book pricing triggered intense internal sensations in the author - "competitive races" between various associations and experiences, accompanied by "a strong almost unbearable itch" in his spine and "colic in the very center of my solar plexus" - which eventually transformed into "such a peaceful inner condition as I experienced in later life once only, when the ceremony of the great initiation into the Brotherhood of the 'Originators of making butter from air' was performed over me" (1.37-38). The whimsical name suggests an organization devoted to achieving the impossible through esoteric means.

Quote from the 1950 text:

At the same time, in the whole region of my spine there began a strong almost unbearable itch, and a colic in the very center of my solar plexus, also unbearable, and all this, that is these dual, mutually stimulating sensations, after the lapse of some time suddenly were replaced by such a peaceful inner condition as I experienced in later life once only, when the ceremony of the great initiation into the Brotherhood of the "Originators of making butter from air" was performed over me. (1.37-38)

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

Etymology / Notes: The absurdist name "Originators of making butter from air" appears to be Gurdjieff's satirical coinage, parodying the grandiose titles of academic and occult organizations while possibly alluding to alchemical traditions that sought to transform base substances into precious ones. The description of this brotherhood contains what appears to be the longest sentence in the entire book - 443 words spanning two pages (1.37-38) - demonstrating Gurdjieff's intentional use of extreme syntactic complexity to mirror the convoluted nature of the pseudo-scientific claims he's satirizing. This marathon sentence serves as both literary technique and philosophical statement about the labyrinthine verbosity that often masks intellectual emptiness, highlighting Gurdjieff's conscious use of form to support content where the endless sentence structure mirrors the endless pseudo-scientific claims. The brotherhood appears only in the author's personal narrative framework and is not part of the cosmological teaching delivered by Beelzebub to Hassein, serving to establish Gurdjieff's persona as someone initiated into mysterious teachings while maintaining ironic distance through the deliberately preposterous name. This represents a particularly striking example of Gurdjieff's literary craftsmanship, where structural elements like sentence length become part of the satirical message itself.

A small group of initiated beings whose place of existence is situated in the middle of the continent Asia, who serve as guardians of the surviving marble tablet from the time of Ashiata Shiemash. This tablet, which contains the counsels, commandments, and sayings of the Very Saintly Ashiata Shiemash, is "the chief sacred relic" of the Brotherhood-Olbogmek (25.349). The name Olbogmek means, "There are not different religions, there is only one God" (25.349), reflecting the universal nature of their spiritual understanding. Originally, several such tablets were set up in large towns during Ashiata Shiemash's mission, but all were destroyed during subsequent wars except this one tablet which "somehow survived" and became the sacred property of this Brotherhood (26.361). Beelzebub claims to have personally seen and read the contents engraved on this tablet during his final sojourn on Earth, which included the famous inscriptions about Faith, Love, and Hope analyzed according to consciousness, feeling, and body.

Quotes from the 1950 text:

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

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

And as regards that 'marble tablet' which has by chance survived since the time of the Very Saintly Activities of the Great Ashiata Shiemash, and is now there the principal sacred relic of the brotherhood of the initiated beings called the Brotherhood-Olbogmek, I happened to see and read the contents engraved on it during this last sojourn of mine there.

During my subsequent elucidations it turned out that later on, when this Very Saintly Ashiata Shiemash had established there the particular conditions of ordinary being-existence which He had planned, several of these tablets were, on His advice and initiative, set up in corresponding places of many of the large towns, and there were engraved upon them all kinds of sayings and counsels for corresponding existence.

But when their big wars later on again began, all these tablets were also destroyed by these strange beings themselves, and only one of them, namely, that one now with these brethren, somehow survived, as I have already told you, and is now the property of this Brotherhood. (26.361)

Location in Book: First appearance: Chapter 25, page 349. The Brotherhood is mentioned again in Chapter 26, page 361, where Beelzebub describes seeing their sacred tablet and provides details about its historical significance and the destruction of all other similar tablets.

Etymology / Notes: The name "Olbogmek" is explicitly translated in the text as "There are not different religions, there is only one God," embodying the universal spiritual principle that transcends sectarian divisions. The Brotherhood represents one of the few successful transmissions of genuine sacred knowledge from the Ashiatian period to later generations. Their preservation of the marble tablet demonstrates the role of initiated beings in maintaining authentic spiritual teachings across centuries despite the destructive tendencies of ordinary humanity. The Brotherhood serves as a bridge between the original mission of Ashiata Shiemash and contemporary seekers, complementing the Legominism "The Terror-of-the-Situation" as another means by which the Very Saintly Activities of Ashiata Shiemash were preserved for future generations.

Electrical devices used to generate electric current for powering scientific apparatus, specifically mentioned as "elements of Bunsen" brought by the young European traveler to operate Roentgen apparatus for cancer research. The Bunsen elements produced variable electric current unsuitable for precise vibrational measurements, as "the number of vibrations of the electric current obtained by means of these Bunsen elements, all the time either increased or diminished" (41.915), leading to their abandonment in favor of a hydroelectric system utilizing underground streams and ore deposits.

Quote from the 1950 text:

When the excitement aroused by our new meeting had abated, and when we had unpacked all the things my young friend had brought on camels - among which by the way were some of the famous contemporary European what are called "Roentgen apparatus," almost fifty "elements of Bunsen," several "accumulators," and several bales of different materials for "electric wiring" - we began to talk quietly... (41.912)

Location in Book: First appearance: Chapter 41, page 912. Also mentioned on page 915 in the context of the scientific experiments.

Etymology / Notes: The term refers to the historical Bunsen battery or Bunsen cell, invented by German chemist Robert Bunsen in 1841. These were zinc-carbon primary batteries commonly used in the 19th and early 20th centuries for powering electrical devices, particularly in scientific laboratories. Gurdjieff's accurate technical usage reflects the period setting of the narrative, when such batteries were standard equipment for powering X-ray apparatus and other electrical instruments before reliable AC power systems became widespread.

A European scientist who perfected the mechanical siren device originally invented by Zehbek two centuries earlier. According to Hadji-Asvatz-Troov, the siren "was invented two centuries ago by a certain learned physician named Zehbek and it was so to say perfected in the middle of the last century, by a certain Cognar-de-la-Tour" (41.890). However, both inventors misunderstood the fundamental nature of sound production, not realizing that "sound can be obtained not only from the action of genuine vibrations but also from the simple flow of air," making the siren unreliable for accurate vibration measurement.

Quote from the 1950 text:

This siren was invented two centuries ago by a certain learned physician named Zehbek and it was so to say perfected in the middle of the last century, by a certain Cognar-de-la-Tour.

The construction of this childish bauble consists in this, that a current of condensed air is directed from a pipe on to a revolving disc drilled with little holes, each hole exactly coinciding in size with the opening of the main air pipe; and as this disc revolves, the passage for the current of air, entering these holes from the main pipe, is alternately opened and closed.

And thus during the rapid revolution of this disc, successive shocks of air are obtained in the holes, and these produce an even-pitched tone of sound, and the number of revolutions recorded by the clock mechanism, multiplied by the number of the holes of the disc, should give the number of the vibrations of that sound made in the given interval of time. (41.890)

Location in Book: Single appearance: Chapter 41, page 890.

Etymology / Notes: This appears to be a misspelling of Charles Cagniard-de-la-Tour (1777-1859), a French physicist and engineer who did indeed improve the acoustic siren. Gurdjieff's critique centers on the fundamental misunderstanding that mechanical devices like the siren cannot distinguish between genuine cosmic vibrations and mere air turbulence, making such instruments inadequate for studying the true laws of vibrations that Hadji-Asvatz-Troov investigates with his more sophisticated apparatus. The reference demonstrates Gurdjieff's knowledge of actual scientific instruments while pointing to their limitations in understanding deeper cosmic principles.

The intermediate name for a district in ancient Egypt where astronomical constructions were being built, including an observatory that interested Beelzebub during his fourth sojourn to Earth. The district "itself, where the work was being carried on both for this new, what they called 'observatory,' and for several other constructions for the welfare of their being existence, was then called 'Avazlin'; a few years later it came to be called there 'Caironana,' and at the present time it is simply called the 'outskirts of Cairo'" (23.285). This location was where Egyptian beings, called "Astrologers" at that period, engaged in genuine observations of cosmic concentrations before their science degenerated into mere name-giving.

Quote from the 1950 text:

The district itself, where the work was being carried on both for this new, what they called 'observatory,' and for several other constructions for the welfare of their being existence, was then called 'Avazlin'; a few years later it came to be called there 'Caironana,' and at the present time it is simply called the 'outskirts of Cairo.' (23.282)

Location in Book: Single appearance: Chapter 23, page 285.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages combining elements suggesting a connection to Cairo. The geographical evolution from Avazlin to Caironana to "outskirts of Cairo" demonstrates Gurdjieff's method of showing how place names change over vast periods of time while illustrating the degeneration of genuine scientific knowledge. The location's significance lies in its representation of a period when Earth beings engaged in authentic astronomical observation and study of cosmic laws, before their science became corrupted into the mere naming of celestial objects. The constructions were begun by a Pharaoh and completed by his grandson, emphasizing the long-term commitment required for genuine scientific endeavors.

The "Land of Canaan" to which Saint Moses led the Hebrew people after choosing them "from among the beings of the country Egypt." According to Beelzebub, Jesus Christ "was actualized in the planetary body of a boy of that race of terrestrial three-brained beings whom Saint Moses, on the command from Above, chose from among the beings of the country Egypt and led to what is called the 'Land of Canaan'" (38.701). The reference appears within Beelzebub's explanation of the Sacred Individuals who established the major religious teachings on Earth, positioning the Land of Canaan as the historical setting where the Hebrew race was established and where Jesus would later appear.

Quote from the 1950 text:

This Sacred Individual, called by your favorites 'Jesus Christ,' was actualized in the planetary body of a boy of that race of terrestrial three-brained beings whom Saint Moses, on the command from Above, chose from among the beings of the country Egypt and led to what is called the 'Land of Canaan.' (38.701)

Location in Book: Single appearance: Chapter 38, page 701.

Etymology / Notes: Canaan refers to the historical region in the ancient Near East corresponding to modern-day Israel/Palestine, Lebanon, and parts of Syria and Jordan. In biblical tradition, this was the "Promised Land" to which Moses led the Israelites after their exodus from Egypt. Within Beelzebub's narrative, the Land of Canaan serves as the geographical and spiritual foundation for the Hebrew lineage from which Jesus Christ would emerge. The reference demonstrates Gurdjieff's method of weaving actual historical and biblical geography into his cosmic narrative, using familiar religious references while placing them within his broader framework of Sacred Individuals who periodically appear to guide human spiritual development.

A writer referenced by Beelzebub as an example of someone whose literary skills, while apparently notable, would still be insufficient to adequately describe certain extraordinary events. In recounting his experience during a formal presentation at the Russian court, Beelzebub states that the absurdity and complexity of the situation "we can neither speak now in the language of a Scheherazade, nor describe it with the pen of a Mr. Canineson" (34.617). The reference suggests Canineson was known for his descriptive abilities, yet even such skills would be inadequate for capturing the full absurdity of human behavior that Beelzebub witnessed.

Quote from the 1950 text:

And when later, in that hall where the celebrated presentation took place, he further showed and directed my presence ... about this we can neither speak now in the language of a Scheherazade, nor describe it with the pen of a Mr. Canineson. (34.617)

Location in Book: Single appearance: Chapter 34, page 617.

Etymology / Notes: This appears to be a reference to a real or fictional writer whose literary style was known for elaborate description. The pairing with Scheherazade (the legendary Persian storyteller) suggests Canineson represents a tradition of skilled narrative description. Within Beelzebub's account, the reference serves to emphasize that certain human behaviors are so absurd and psychologically complex that they transcend the capacity of even the most skilled writers to capture adequately. The mention occurs during Beelzebub's description of his orchestrated presentation to Russian royalty, where every gesture was choreographed by a Russian general, illustrating the artificial and theatrical nature of court ceremonies.

One of the later names given to the type of social gathering establishments that were originally called "Kaltaani" in the ancient city of Koorkalai. These establishments served as meeting places where three-brained beings gathered to observe and socialize, and represented a recurring pattern of human social institutions across different civilizations. According to Beelzebub, the Kaltaani were "those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on" (19.186).

Quote from the 1950 text:

On arriving there and after arranging the place of our permanent existence there, I first began visiting the 'Kaltaani' of the city Koorkalai, that is, those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on. (19.186)

Location in Book: Single appearance: Chapter 19, page 186.

Etymology / Notes: The term derives from Persian, meaning a roadside inn where travelers could rest and water their animals, typically built around a central courtyard. In the context of Beelzebub's Tales, Caravanseray represents part of the evolutionary progression of human social gathering places, demonstrating how the same fundamental human need for social interaction manifests across different epochs and cultures. The progression from ancient Kaltaani to Caravanseray to contemporary cafes and restaurants illustrates Gurdjieff's theme about the persistence of basic human behaviors despite superficial changes in civilization. These establishments served Beelzebub as ideal observation points for studying "the specific peculiarities of the psyche of the beings of the locality," since social gathering places reveal human nature most clearly. (19.187)

The contemporary name for the sea that was formerly called "Kolhidious" during Beelzebub's second descent to Earth. This sea was "newly formed by the perturbation during the second great disaster" (19.183) to the planet and served as the landing site for Beelzebub's ship 'Occasion' because it was "the most convenient for mooring our 'Occasion' as well as for my further travels" (19.184). The sea was situated "on the northwest of that newly formed large continent Ashhark" (now Asia), and into it flowed the large river Oksoseria (now Amu Darya), which provided access to the country Tikliamish and its capital city Koorkalai.

Quotes from the 1950 text:

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

On this third descent of mine to the planet Earth our ship 'Occasion' did not alight on the sea Kolhidious, which is now called there Caspian Sea, but on the sea called at that period the 'Sea of Beneficence.' (20.207)

Location in Book: First appearance: Chapter 19, page 184. Also mentioned in Chapter 20, page 207.

Etymology / Notes: The Caspian Sea represents the contemporary designation for what was anciently known as Kolhidious, illustrating Gurdjieff's method of showing geographical evolution through cosmic time. The sea's significance extends beyond mere geography - it served as Beelzebub's strategic entry point to the ancient world's greatest civilization center in Tikliamish. The transformation from Kolhidious to Caspian Sea parallels other geographical name changes (Ashhark to Asia, Frianktzanarali to Caucasus) that demonstrate the vast temporal scope of Beelzebub's narrative and the cyclical nature of terrestrial civilizations.

One of the two independent parts of the Omnipresent-Active-Element-Okidanokh that remains when Parijrahatnatioose (the third part) is artificially excluded from the normal three-fold reblending process. Along with Anodnatious, Cathodnatious represents one of the opposing forces that, when left to interact without the reconciling third force, results in reciprocal destruction rather than law-conformable creation. During Gornahoor Harharkh's scientific demonstration, he admits "the influx of parts of the Okidanokh, namely the Anodnatious and the Cathodnatious of equal force of 'striving-to-reblend'" (18.168), producing artificial light through their mutual annihilation.

Quote from the 1950 text:

But since, intentionally by an "able-Reason" - in the present case myself - the participation of that third part of Okidanokh existing under the name of "Parijrahatnatioose" is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names "Anodnatious" and "Cathodnatious." And in consequence, instead of the obligatory law-conformable results of the said process, that non-law-conformable result is now actualized which exists under the denomination of "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or as ordinary beings express it, "the-cause-of-artificial-light." (18.156)

Location in Book: First appearance: Chapter 18, page 156. Also appears on page 168.

Etymology / Notes: The term appears to combine "cathode" (the negative terminal in electrical systems) with Gurdjieff's characteristic suffix. This suggests the negative or denying force within the sacred Triamazikamno, complementing Anodnatious (the positive or affirming force). The scientific demonstration reveals the destructive consequences when cosmic processes operate without the reconciling third force, illustrating a fundamental principle that governs all manifestation. The artificial exclusion of Parijrahatnatioose serves as a cosmic object lesson about the necessity of the three-fold law in preventing the mutual annihilation of opposing forces.

A dominant city or region that serves as the focal point for the intellectual, artistic, and social activities of a civilization, also described as "center-for-the-incoming-and-the-outgoing-results-of-the-perfecting-of-being-rumination" (24.320). These centers represent the supposed pinnacle of human achievement in any given epoch, but in Beelzebub's analysis, they follow a cyclical pattern of rise and inevitable decay. Throughout history, the center of culture has migrated from Samlios on Atlantis (described as "the-chief-center-of-culture" and "the-source-and-place-of-concentration-of-the-results-of-attainments-in-the-sense-of-the-perfecting-of-their-Reason"), to Grabontzi on Africa, then Tikliamish in Asia (with its capital Koorkalai), followed by the "incomparably majestic" Babylon, and finally to Paris in contemporary times. Each center attracts beings "from the whole of the planet, who have completely given themselves up to the 'evil-God' reigning there already without limit inside each of them" (37.688), becoming places where beings gather "to pass the time in a way unbecoming to three-centered beings" (37.676), while the ordinary beings of these communities suffer from the abnormal conditions created by this concentrated focus of planetary attention.

Quotes from the 1950 text:

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

During that period of the flow of time this 'incomparably majestic' Babylon was flourishing in every respect. It was a Center-of-Culture not only for the beings dwelling on the continent Ashhark, but also for all the beings of all those other large and small terra firmas which were adapted to the needs of ordinary being-existence on that planet. (24.321)

Yes ... and now again, after so many centuries, I am again here, in their contemporary center-of-culture, the city Paris.

And again it is the same ... shoutings, uproar, laughter, scoldings ... the same as in the city Babylon, as in the city Koorkalai, or even in Samlios, their first center-of-culture...

Do not these three-centered beings of today gather together to pass the time in a way unbecoming to three-centered beings, in as unbecoming a way as three-centered beings used to pass the time in all former periods of existence on that unfortunate planet? (37.675-676)

At any rate, I personally pity with all my essence the ordinary beings of this community, that their capital, even though only one definite part of it, has begun to be considered the contemporary 'center-of-culture' for that whole planet.

One must simply even be astonished, that the majority of beings of the community France could, although without the participation of their consciousness, nevertheless preserve in their presences those data for the two being-impulses on which objective being-morality is chiefly based, and which are called 'patriarchality,' that is, love of family, and 'organic-shame,' in spite of the fact that they exist in the sphere of conditions of ordinary being-existence there which have now become quite abnormal, thanks to the fact that their capital, as I have already told you, has, to their misfortune begun to be considered, and really is, the contemporary 'chief-center-of-culture' for the whole of that ill-fated planet. (37.687)

Location in Book: First appearance: Chapter 2, page 34. Recurring throughout the text with major discussions in Chapters 24 (Babylon), 29 (historical sequence), and 37 (Paris), appearing approximately 30 times in various contexts.

Etymology / Notes: The term represents Gurdjieff's analysis of civilizational dynamics, where cultural centers concentrate both the highest achievements and the greatest decadence of their epochs. Each center follows the same pattern: initial flourishing, attraction of beings from across the planet, concentration of both genuine culture and corrupting influences, and eventual destruction or abandonment. The detailed description of Babylon as "center-for-the-incoming-and-the-outgoing-results-of-the-perfecting-of-being-rumination" reveals the dual nature of these centers - they serve as repositories of human intellectual achievement while simultaneously becoming sources of corruption through their attraction of beings seeking to avoid genuine effort. Beelzebub's observation that "during the time in which I have observed these unfortunates, not only whole peoples of many of their centers of culture have disappeared without trace, but also the terra firma on which they existed has either completely changed or disappeared from the face of that planet" (37.676) emphasizes the impermanence of all human cultural achievements and the cyclical nature of civilization. The contemporary center (Paris) attracts those who have "completely given themselves up to the 'evil-God'" characterized as seeking "to-attain-to-a-complete-absence-of-the-need-for-being-effort-and-for-every-essence-anxiety-of-whatever-kind-it-may-be" (37.688), making it a focal point for the spread of "new fashions" and Hasnamussian manifestations across the planet.

A fundamental concept appearing throughout the text in multiple specialized contexts, referring to points of concentration, balance, or focal functioning within cosmic processes and being-structures. The term appears in several key applications: as the seven centers of gravity of the sacred cosmic law Heptaparaparshinokh (39.750-751), as gravity-center-localizations within human beings for the functioning of their three separately formed parts (48.1190), as gravity-center-sounds or "restorials" in vocal production (40.860), as centers of gravity in vibrations of light and sound (30.471-472), and as center-of-gravity active elements that crystallize in cosmoses (39.762). In cosmic law, "the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder-of-the-sacred-Heptaparaparshinokh'" (39.750). In human psychology, each being has independent "gravity-center-localizations" that require special corresponding education for their proper development and harmonious functioning (48.1190).

Quotes from the 1950 text:

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

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

In the common presence of a man, and for the spiritualization and manifestation of each of the enumerated three separately formed parts of his entire whole, there is an independent, as it is called, "gravity-center-localization"; and each of these gravity-center-localizations, each with its own entire system, has, for its general actualization, its own peculiarities and predispositions inherent in it alone. (48.1190)

I shall not enumerate the names of the large number of these independent 'centers of gravity' which become crystallized in all separate cosmoses, but shall indicate only the names of those definite 'center-of-gravity active elements' which become crystallized in each separate cosmos, and which have a direct relation with my following elucidations and, namely, those which are crystallized in the presences of Tetartocosmoses and have such a 'temporarily independent center of gravity.' (39.761)

Location in Book: First appearance: Chapter 30, page 471. Extensive usage throughout the text in Chapters 39-40 (cosmic laws), Chapter 48 (human psychology), and in discussions of vibrations, sounds, and cosmic processes.

Etymology / Notes: The term represents Gurdjieff's adaptation of the physical concept of gravitational center to describe focal points of concentration and functioning in cosmic and psychological processes. In cosmic law, centers of gravity mark the seven deflection points of the sacred Heptaparaparshinokh, creating the fundamental rhythm and structure of all existence. In human beings, gravity-center-localizations represent the organizing principles of the three separately formed parts (body, essence, personality), each requiring specific development for harmonious functioning. In musical theory, gravity-center-sounds (restorials) are the natural resting points that beings can produce "freely, easily, and for a long time" without strain (40.864). The concept connects physical, psychological, and cosmic phenomena through the universal principle of centralized functioning and balance.

A unit of distance measurement equivalent to ten miles, as used in the context of the colossal sacred cables that surrounded the public ceremonial squares in ancient Egypt. Beelzebub explains that "these sacred cables around the squares for the public ceremonies, particularly in the large towns of Egypt, had at that time a colossal length, sometimes reaching to one 'centrotino,' or, as the contemporary beings of your planet would say, ten miles long" (34.640).

Quote from the 1950 text:

These sacred cables around the squares for the public ceremonies, particularly in the large towns of Egypt, had at that time a colossal length, sometimes reaching to one 'centrotino,' or, as the contemporary beings of your planet would say, ten miles long. (34.640)

Location in Book: Single appearance: Chapter 34, page 640.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The measurement is introduced within Beelzebub's account of revolutionary violence in ancient Egypt, where sacred metal cables were used both for crowd control during religious ceremonies and later as instruments of execution during periods of social upheaval, illustrating the cyclical nature of violence in human civilization.

The anatomical location in three-brained beings that serves as the central place of concentration for the cosmic substance Piandjoëry, the fifth stage in the transformation of first being-food according to the Sacred Heptaparaparshinokh. Known in cosmic terminology as "Sianoorinam," the cerebellum represents a critical juncture in the being-food transformation process where conscious choice becomes essential. As Beelzebub explains, "these substances have as the central place of their concentration in beings the, what is called, 'Sianoorinam' or, as your favorites call this part of their planetary body, the 'cerebellum,' which in beings is also located in the head" (39.790). From the cerebellum, Piandjoëry substances can either serve the planetary body or pass through the sacred pathway Trnlva to the reproductive organs where they become Exioëry - "the most sacred possession" of beings. Beelzebub warns that beings must be "very, very much on their guard" regarding these substances because they can produce results "not similar but 'opposite to each other'" according to the fifth deflection of the Sacred Heptaparaparshinokh (39.791).

Quotes from the 1950 text:

And these substances have as the central place of their concentration in beings the, what is called, 'Sianoorinam' or, as your favorites call this part of their planetary body, the 'cerebellum,' which in beings is also located in the head. (39.790)

Just these same substances in beings, according to the fifth deflection of the Sacred Heptaparaparshinokh, have the free possibility of giving, in the manifestations of the common presences of three-brained beings, results not similar but 'opposite to each other.'

That is why, in respect of these being-substances, the beings themselves must always be very, very much on their guard in order to avoid undesirable consequences for their entire whole.

From the cerebellum of beings a part of these definite substances also goes to serve the planetary body itself, but the other part, passing in a particular way through the 'nerve nodes' of the spine and the breast, is concentrated in the beings of the male sex, in what are called 'testicles' and in the beings of the female sex in what most of your favorites call 'ovaries,' which are the place of concentration in the common presences of beings of the 'being-Exioëry,' which is for the beings themselves their most sacred possession. (39.791)

Location in Book: First appearance: Chapter 39, page 790. Also appears on page 791 in the detailed explanation of the Piandjoëry transformation pathway and the sacred process Trnlva.

Etymology / Notes: While "cerebellum" is standard anatomical terminology, Gurdjieff elevates it far beyond conventional neurology by revealing its cosmic function as the concentration center for Piandjoëry and the gateway to Exioëry formation. The cosmic name "Sianoorinam" suggests this brain structure has universal significance in all three-brained beings throughout the cosmos. The cerebellum's role in the being-food transformation process makes it a crucial element in Gurdjieff's teaching about conscious work - it represents the anatomical location where beings must exercise the greatest vigilance and conscious choice in their inner development. The warning about substances producing "opposite" results emphasizes that the cerebellum is where the potential for both evolution and involution is concentrated, making conscious awareness of this process essential for genuine self-development.

A Chinese three-brained being described as "one of the first so to say 'ideally formed scientists of new formation'" and "a being with a 'completedly formed inherency to wiseacre'" (40.854), who became responsible for simplifying and corrupting the great musical apparatus Lav-Merz-Nokh into a basic sound-producing instrument called "King." Originally destined as a "candidate of what is called 'first-degree-of-initiate'" due to his subjective merits, Chai-Yoo received genuine initiatic information about the construction details of King-Too-Toz's apparatus. However, motivated by the desire that "similar beings around him should regard him as a 'scientist,'" he created his own theory and constructed a simplified version that retained only the white and black strings (whole and half notes) while eliminating the sophisticated red and hair strings that gave the original apparatus its cosmic significance. This simplified "King" instrument became the foundation for all contemporary musical instruments including pianos, though stripped of their connection to cosmic laws.

Quotes from the 1950 text:

In the early years of his responsible existence this Chai-Yoo was destined - thanks to certain of his corresponding subjective merits - for a candidate of what is called 'first-degree-of-initiate' and, in consequence, help was given him without his knowledge, as it had long before been established by custom, by the genuine initiated beings there who had to do so to obtain every kind of information relating to various true events which took place on their planet in the past. (40.854)

And then, only in order that similar beings around him should regard him as a 'scientist,' this Chai-Yoo being one of the first so to say 'ideally formed scientists of new formation' there, that is, a being with a 'completedly formed inherency to wiseacre,' not only 'wiseacred' a new theory of his own on the basis of this information learned by him in the said manner concerning the details of the great apparatus Lav-Merz-Nokh, 'affirming and denying' so to say absolutely nothing relating to the laws of vibration, but he also constructed his now simplified 'sound-producing instrument' named 'King.' (40.854)

His simplification consisted in this, that without having at all taken into consideration the red and hair strings on the Lav-Merz-Nokh, he made the basis of his sound-producing instrument only the white and black strings, and moreover, only the number of strings of two octaves and he placed them thus, that one whole octave which was found in the middle had for its evolutionary and involutionary continuation half an octave from its next higher octave and half an octave from its preceding lower octave. (40.854)

Location in Book: First appearance: Chapter 40, pages 853-855.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chai-Yoo represents the archetypal "scientist of new formation" - a being who receives genuine knowledge through initiatic transmission but corrupts it through vanity and the desire for recognition. His character embodies Gurdjieff's critique of how sacred knowledge becomes degraded when transmitted through beings driven by egoistic motivations rather than genuine understanding. Despite his simplification destroying the cosmic significance of the original apparatus, his "King" instrument became widely accessible due to its simplicity and became the automatic foundation for all subsequent terrestrial musical instruments. Ironically, what he created as a corruption still retains enough of the original principles to serve as a tool for studying cosmic vibrations, though in vastly reduced form. His story illustrates how even corrupted knowledge can preserve fragments of truth across generations, while demonstrating the danger of "wiseacring" - the tendency to create theories without genuine understanding of fundamental principles.

A type of social gathering establishment that evolved from earlier Kaltaani, representing the continuation of meeting places where three-brained beings congregated to observe and study each other's behavior. As Beelzebub explains, the establishments "which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on" (19.186). Chaihana served as crucial social observation points for Beelzebub during his visits to Earth, where he could study "the specific peculiarities of the psyche of the beings of the locality" more effectively than anywhere else. The most prominent example appears in the city Gob, where Beelzebub befriended a Chaihana proprietor and used the establishment as a base for spreading his religious invention about beings of other forms being divine observers.

Quotes from the 1950 text:

Here also in the city Gob, from the first day of my arrival, I began visiting the 'Kaltaani,' which were already called 'Chaihana.' (20.219)

On arriving there and after arranging the place of our permanent existence there, I first began visiting the 'Kaltaani' of the city Koorkalai, that is, those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on, and which the contemporary beings there, especially those breeding on the continent called 'Europe,' call 'Cafes,' 'Restaurants,' 'Clubs,' 'Dance Halls,' 'Meeting Places,' and so on. (19.186)

I must tell you that his Chaihana was almost the largest in the whole city Gob; and it was very famous for its reddish liquid, of which the beings of the planet Earth are very fond.

So there were always a great many customers there, and it was open day and night. (20.220)

Location in Book: First appearance: Chapter 19, pages 186-187 (as evolution of Kaltaani). Primary context: Chapter 20, pages 219-223 (Gob Chaihana episodes). Additional reference: Chapter 21, page 228 (Arguenia).

Etymology / Notes: The term likely derives from Persian "chāykhāna" (tea house), reflecting the historical spread of such establishments along Central Asian trade routes. Chaihana represents a crucial element in Gurdjieff's anthropological method - these establishments served as ideal observational posts for understanding human psychology and social dynamics. They are part of a recurring pattern in the text where similar social institutions appear across different civilizations, evolving from Sakroopiaks in Atlantis to Kaltaani in ancient Asia to Chaihana, and eventually to contemporary cafes and restaurants. Beelzebub specifically notes their value for psychological observation: "nowhere can one observe and study the specific peculiarities of the psyche of the beings of the locality so well as in just such gathering places" (19.187). The Gob Chaihana, famous for its "reddish liquid" and operating day and night, became the epicenter for Beelzebub's successful religious innovation that transformed attitudes toward beings of other forms throughout Maralpleicie.

A principle governing contemporary human mentation that has resulted from the automatization of thinking processes. Beelzebub explains that this principle now governs how three-brained beings on Earth think and communicate, in contrast to the earlier "Podobnisirnian" or allegorical method used during the time of Jesus Christ. The principle of Chainonizironness arose "because, thanks as always to the same abnormally established conditions of ordinary existence, their being-mentation began to proceed without any participation of the functioning of their what are called 'localizations of feeling,' or according to their terminology 'feeling center,' chiefly in consequence of which this mentation of theirs finally became automatized" (38.738). This automatized mentation compels beings to "invent very many almost nonsignificant names for things and also words for ideas, great and small," leading to the proliferation of literal rather than symbolic thinking (38.739).

Quotes from the 1950 text:

But, meanwhile, this also now proceeds in them according to the principle called 'Chainonizironness.'

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

And hence, during all this time, in order to have the possibility of even approximately making clear to themselves or explaining anything to anyone, they were themselves automatically compelled and continue to be compelled to invent very many almost nonsignificant names for things and also words for ideas, great and small; and therefore the process of their mentation began little by little to proceed, as I have already said, according to the principle 'Chainonizironness.' (38.739)

Location in Book: Single appearance: Chapter 38, pages 738-739 (appears twice).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chainonizironness represents a fundamental shift in human cognitive processing from the healthy "Podobnisirnian" (allegorical) method used during earlier periods to the current automatized, literalistic thinking that operates without the participation of feeling centers. This principle explains why contemporary humans misunderstand sacred texts like the Holy Writ, interpreting them literally rather than allegorically as they were intended. The automatization results from abnormally established conditions of ordinary existence and represents a degradation from normal three-brained being mentation. Under this principle, humans are compelled to create endless superficial verbal distinctions while losing access to deeper, symbolic understanding that characterized earlier periods of human development.

A surplanetary formation identified as the source of hashish, also known as hemp. Beelzebub mentions this plant when describing the pernicious organic habits that were strongly developed among three-brained beings in Chinese Turkestan during his activities as a physician-hypnotist. He explains that beings "obtain this opium as you already know from the plant poppy, and hashish from a surplanetary formation there called 'Chakla' or 'hemp'" (33.582). Along with opium smoking, the chewing of anasha (hashish) derived from Chakla was one of the two most widespread destructive habits that required therapeutic intervention during Beelzebub's medical practice in the towns of Turkestan.

Quote from the 1950 text:

They obtain this opium as you already know from the plant poppy, and hashish from a surplanetary formation there called 'Chakla' or 'hemp.' (33.582)

Location in Book: Single appearance: Chapter 33, page 582.

Etymology / Notes: The term appears to be derived from regional terminology for cannabis/hemp, possibly connected to terms like "charas" or similar words for cannabis preparations used in Central Asian contexts. The designation as a "surplanetary formation" suggests it is a terrestrial plant (as opposed to planetary formations which would be mineral/geological). Chakla appears in the context of Beelzebub's work as a physician treating the harmful effects of substance abuse, specifically the "chewing of anasha" or hashish, which along with opium smoking constituted the two most pernicious organic habits afflicting the population of Chinese Turkestan. This reflects Gurdjieff's broader teaching about the mechanical and destructive nature of such dependencies, which degrade the already compromised psyche of three-brained beings and further distance them from conscious development.

A designation for learned beings from antiquity, recognized for their wisdom and custody of ancient manuscripts containing significant historical and religious knowledge. The term appears twice in the text: first in reference to Aksharpanziar, "a Chaldean learned being, very well known in those times, named Aksharpanziar, who was then also a member of the club for Legominists" (30.457), and second in connection with ancient manuscripts preserving knowledge about Moses's religious practices, as Beelzebub explains that "why the Great Moses introduced this custom into the religion of the Judaic people I learned from a very ancient Chaldean manuscript" (42.1003). The Chaldeans represent a class of ancient scholars whose authority derives from their preservation and transmission of sacred knowledge through written records and their participation in learned societies dedicated to maintaining true wisdom.

Quotes from the 1950 text:

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

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

Location in Book: First appearance: Chapter 30, page 457 (in context of the origin of contemporary "art"). Second appearance: Chapter 42, page 1003 (concerning Moses's introduction of circumcision).

Etymology / Notes: The term "Chaldean" historically refers to an ancient Semitic people from southern Babylonia who became associated with wisdom, astronomy, and sacred knowledge in classical antiquity. In Gurdjieff's text, it designates a class of ancient learned beings whose authority derives from this cultural lineage of scholarship and wisdom-keeping. The Chaldeans function as repositories and transmitters of genuine ancient knowledge, both through individual sages like Aksharpanziar (who introduced the concept of encoding knowledge into art forms) and through their manuscripts that preserve historical records of sacred practices. Their role demonstrates the importance of written documentation in preserving authentic teachings across civilizations, contrasting with the oral transmission methods that could be lost during societal upheavals. The reference to "very ancient Chaldean manuscript" suggests these beings maintained systematic records of significant religious and cultural developments over extended periods.

A rare terrestrial plant whose fibers are woven into material with extraordinary vibration-neutralizing properties. As the learned dervish Hadji-Asvatz-Troov explains, "This plant Chaltandr is one of the rare formations on the Earth, the color of which not only has the ability to change the vibrations of other nearby sources, but is itself completely indifferent to all other vibrations" (41.905). This unique characteristic makes Chaltandr material invaluable for scientific experiments concerning vibrations that arise from causes other than color. Hadji-Asvatz-Troov uses material woven from Chaltandr fibers to create a large moveable tent for his underground laboratory, enabling him to conduct "architectural experiments" that determine how various interior forms and structures affect the subjective vibrations of humans and animals without interference from color-based vibrations.

Quotes from the 1950 text:

This material is woven specially from the fibers of the plant "Chaltandr" and has its natural color.

This plant Chaltandr is one of the rare formations on the Earth, the color of which not only has the ability to change the vibrations of other nearby sources, but is itself completely indifferent to all other vibrations. (41.905)

That is why for my experiments concerning vibrations arising not from color but from other causes, I especially ordered just this material and made out of it, for the whole of this underground space, something like a large "tent" and so adapted it that it could be moved in any direction and given any form desired. (41.905)

Location in Book: Single appearance: Chapter 41, page 905 (appears twice).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chaltandr represents a perfect example of the sophisticated materials required for genuine objective scientific investigation. Its dual property - actively changing the vibrations of nearby sources while remaining completely immune to external vibrational influences - makes it essential for isolating specific experimental variables. The plant appears in the context of Hadji-Asvatz-Troov's advanced research into the harmful effects of contemporary human environments, including the vibrational impact of architecture, art, and medical treatments. This demonstrates Gurdjieff's teaching that authentic scientific work requires materials and methods far beyond contemporary terrestrial science, which lacks both the knowledge and instruments necessary for studying the subtle vibrational influences that profoundly affect human well-being.

A type of head covering or headpiece associated with the historical "Klian-of-the-mountains" type of three-brained being. Beelzebub mentions this head covering when observing a contemporary young man in a Parisian restaurant who "in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community," noting that if you "dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'?" (37.675). The chambardakh represents part of the external costume that would complete the resemblance between contemporary pedantic intellectuals and their ancient counterparts, illustrating Beelzebub's observation about the unchanging nature of human psychological types across civilizations.

Quote from the 1950 text:

Or over there, on the left, at another table a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community ... dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'? (37.675)

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The chambardakh serves as a concrete historical detail that connects contemporary human types with their ancient equivalents, demonstrating Gurdjieff's teaching about the mechanical repetition of personality patterns across civilizations. The head covering functions as a symbolic costume element that would complete the transformation of a modern pretentious intellectual into his historical counterpart, the "Klian-of-the-mountains." This appears within Beelzebub's broader critique of human psychological types who persist unchanged despite external variations in dress, nationality, and historical period - part of his observation that "only their dress and the names of their nationalities have changed" while the essential character types remain constant (37.675).

A type of goat used as pack animals in caravan transport, mentioned when Beelzebub organized his own caravan for his first journey to Tibet. These goats were procured alongside horses, mules, and asses as quadruped beings necessary for transport through the most uncommon and dangerous routes that were inaccessible to regular caravans of that time: "I then procured some score of the quadruped beings called 'horses,' 'mules,' 'asses,' and 'Chami-anian' goats and so on, and hired a number of your biped favorites to look after the said beings and to do the semiconscious work required on the way for this mode of travel" (22.252). The journey was particularly hazardous due to the abundance of wild predatory animals whose psyche had been abnormally affected by the deteriorating conditions of three-brained being existence on Earth.

Quote from the 1950 text:

I then procured some score of the quadruped beings called 'horses,' 'mules,' 'asses,' and 'Chami-anian' goats and so on, and hired a number of your biped favorites to look after the said beings and to do the semiconscious work required on the way for this mode of travel. (22.252)

Location in Book: Single appearance: Chapter 22, page 252.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name may suggest a regional breed designation, following the pattern of other geographically-named animal types in the text. Chami-anian goats were specifically chosen for the extremely difficult route to Tibet, suggesting they possessed particular qualities of endurance, sure-footedness, or adaptability to harsh mountain conditions. The fact that they were included alongside horses, mules, and asses indicates their importance as pack animals capable of traversing the "most uncommon" terrain that regular caravans could not navigate. This appears during Beelzebub's first visit to Tibet, a journey that proved so dangerous that wild animals killed one or more of their quadruped beings every night despite protective fires and poisoned arrows.

An ancient disease name from the Tikliamishian civilization, mentioned alongside other ailments such as "Kolbana," "Tirdiank," and "Moyasul." These diseases "were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" and correspond to what "contemporary beings" call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and similar conditions (42.960). The prevalence of Champarnakh and related diseases among the wealthy users of luxurious "wonder beds" led to social unrest when revolutionaries used these health problems as propaganda against the "parasitic bourgeois," ultimately resulting in the destruction of both the beds and their users during violent revolutionary periods.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds,' those beings from among them in whose common presences the data for Hasnamussian properties had, thanks to the complete absence of the actualization of being-Partkdolg-duty, already previously begun to be crystallized more intensely than usual, and among whom were those called 'revolutionaries,' observing this particularity, decided to take advantage of it for their own purposes. (42.960)

Location in Book: Single appearance: Chapter 42, page 960.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Champarnakh represents one of several ancient disease names that illustrate the cyclical nature of human problems across civilizations. The disease pattern associated with luxury and sedentary lifestyle in the Tikliamishian era parallels contemporary health issues, demonstrating Gurdjieff's teaching about the recurring consequences of human excess and the misuse of technological conveniences throughout history. The political exploitation of these health problems by Hasnamussian revolutionaries shows how physical degeneration can be weaponized for social destruction, exemplifying the interconnection between individual health, social conditions, and political manipulation in Gurdjieff's historical framework.

Mr. Chatterlitz, proprietor of the "School of Languages by the System of Mr. Chatterlitz" located at "13 North 293rd Street" in North America, whom Beelzebub encountered during his observations of American beings. Chatterlitz advertised that his system could teach "American English language" in "from five minutes to twenty-four hours" and offered three forms of conversational English: one for earning American dollars, another for social relations to appear as "a real 'gentleman' with an English upbringing," and a third "for anybody who wishes to be able to procure, here, there, and everywhere and at any hour - scotch whisky" (42.932-933).

Chatterlitz's system for the second form of English required memorizing only five words: "Maybe," "Perhaps," "Tomorrow," "Oh, I see," and "All right." He assured Beelzebub that uttering any one of these words occasionally in conversation would convince everyone that "in the first place you know the English language very well, and secondly that you are an old hand at doing dollar business." Despite calling Chatterlitz's system "very original and meritorious," Beelzebub never had occasion to put it into practice, having discovered an even "more ideal secret" from a European editor the next day (42.933).

Quotes from the 1950 text:

On the third day after my arrival there, as I was on my way to my newly acquainted Mister specially ask him to recommend me a teacher for this 'English tongue,' I suddenly saw reflected on the sky, by projectors, an 'American advertisement' with the words:

'School of Languages by the System

of Mr. Chatterlitz

13 North 293rd Street'

The languages and the times when they were taught were set forth and, of the 'American English language' in particular, it was stated, among other things, that it could be learned in from five minutes to twenty-four hours. (42.932)

When I had paid him the dollars he charged and he had, seemingly quite casually, but in reality not without that avidity which has also already become proper to all the beings of your planet, placed my dollars in an inside pocket, he explained to me that in order to learn this second form, only five words had to be memorized, namely:

1. Maybe
2. Perhaps
3. Tomorrow
4. Oh, I see
5. All right

He added that if I had occasion to converse with one or more of their misters, I should only need to utter any one of these five words every now and then. (42.933)

Location in Book: First appearance: Chapter 42, page 932. Extended treatment through page 934 in Beelzebub's account of his American experiences.

Etymology / Notes: The name "Chatterlitz" appears to be one of Gurdjieff's original satirical coinages, possibly suggesting "chatter" combined with a Germanic suffix, fitting the character of a language instructor. Chatterlitz represents Gurdjieff's satire of American commercialism and the superficial approach to language learning, where complex communication is reduced to formulaic responses designed to create impressions rather than genuine understanding. The character embodies the American obsession with efficiency and dollar-making, offering linguistic shortcuts that prioritize social and business effectiveness over authentic communication. His three-tiered system reflects the stratified nature of American social and economic concerns: survival, social status, and pleasure-seeking (represented by the scotch whisky form).

High-ranking sacred cosmic beings who serve in the presence of our all-embracing endlessness as part of the celestial hierarchy alongside Archangels, Angels, and Seraphim. Cherubim (plural of Cherub) participate in cosmic governance, serve as divine messengers, and dwell with our creator omnipotent on the Most Great and Most Most Holy Sun Absolute: "our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our uni-being creator with his cherubim and seraphim had the place of his most glorious Being" (39.748).

Cherubim serve multiple cosmic functions: they act as divine messengers carrying commands from endlessness (as when a Cherub brought news of Beelzebub's reduced punishment), participate in sacred ceremonies (carrying sacred caskets and singing sacred canticles during the horn restoration), and serve on Most High Sacred commissions dealing with planetary catastrophes. Their participation in sacred canticles demonstrates their role in preserving and transmitting cosmic knowledge through song.

Quotes from the 1950 text:

In the beginning, when nothing yet existed and when the whole of our Universe was empty endless space with the presence of only the prime-source cosmic substance "Etherokrilno," our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our uni-being creator with his cherubim and seraphim had the place of his most glorious Being. (39.748)

This happened then because my friends notified me from the Center that in the near future there would appear on the planet Mars one of the Cherubim near to our all-embracing endlessness, who had some command or other concerning me.

After my sojourn on the planet Mars, the said Cherub did indeed soon make his appearance, and the command given him from Above concerning me was this, that owing to my conscious labors for the attainment of results for the purpose of common-cosmic welfare... my punishment for my personal transgression was reduced in this respect that thenceforward it should no longer affect my posterity. (44.1120)

Having said this, the venerable archangel turned toward the casket borne by the cherubim and with profound reverence carefully took from it the sacred rod.

Meanwhile all those present knelt down on one knee, while the angels and cherubim began to sing the appropriate sacred canticles. (47.1175)

Location in Book: First appearance: Chapter 19, page 179. Major appearances in Chapter 39, pages 748-749 (primordial dwelling on Sun Absolute), Chapter 44, page 1120 (divine messenger role), and Chapter 47, pages 1175-1176 (horn restoration ceremony).

Etymology / Notes: Cherub/Cherubim represents the traditional order of angels from various religious traditions, incorporated into Gurdjieff's cosmic hierarchy. They demonstrate the continuity of divine authority from the primordial creation to contemporary cosmic events, serving both administrative functions in cosmic justice and ceremonial roles in preserving sacred knowledge. Their presence at the Sun Absolute emphasizes their proximity to the highest cosmic authority, while their participation in sacred canticles suggests they serve as custodians of cosmic wisdom transmitted through song and ceremony.

A term meaning "veil," used by Gurdjieff in the "From the Author" section to illustrate the eclectic nature of certain languages. When comparing Russian and English to the Moscow dish "Solianka" (into which "everything goes except you and me"), he includes "the 'after dinner Cheshma' of Sheherazade" among the diverse elements that can be incorporated "everything you wish" into such linguistic mixtures (1.10).

Quote from the 1950 text:

Both these languages are like the dish which is called in Moscow "Solianka," and into which everything goes except you and me, in fact everything you wish, and even the "after dinner Cheshma" of Sheherazade. (1.10)

Location in Book: Single appearance: Chapter 1, page 10.

Etymology / Notes: The footnote in the 1950 edition clarifies that "Cheshma means veil." This Persian/Turkish word (چشمه/çeşme) actually means "spring" or "fountain," but in this context Gurdjieff uses it to mean "veil," possibly referring to the veils of dance or the concealment associated with Sheherazade's tales. The reference to "after dinner Cheshma" of Sheherazade evokes the exotic, Oriental atmosphere of the Arabian Nights, where storytelling and veiled mysteries create an atmosphere of cultural mixture and linguistic diversity. This usage exemplifies Gurdjieff's method of incorporating diverse cultural references to illustrate broader principles about language, communication, and the blending of different traditions.

A town during the period of the Tikliamish civilization, historically significant as the birthplace of one of the most maleficent corruptions of genuine knowledge on Earth. In this town lived "a three-brained learned being by name Harnahoom - whose essence later became crystallized into what is called an 'Eternal-Hasnamussian-individual' - [who] invented that any old metal you like, abundant on the surface of that planet, could easily be turned into the rare metal 'gold' and all it was necessary to know for this was just one very small 'secret'" (24.325).

This maleficent fiction spread widely and became "crystallized in the presences of the beings of that time, and being transmitted by inheritance from generation to generation, began to pass to the beings of subsequent generations as a gradually formed definite maleficent fantastic science there, under the name of 'alchemy'" (24.325). Importantly, this corrupted the name of authentic alchemy, which had been "that great science which had indeed existed there during those epochs long past" before the consequences of the organ Kundabuffer became crystallized.

Quote from the 1950 text:

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

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

Location in Book: Single appearance: Chapter 24, page 325.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chiklaral represents a location where genuine ancient knowledge was deliberately corrupted by a being who became an Eternal Hasnamuss. The town serves as an example of how specific geographic locations can become centers for the spread of maleficent ideas that contaminate authentic knowledge across generations. The fact that Harnahoom's false teaching about transmuting base metals into gold corrupted the very name of genuine alchemy demonstrates Gurdjieff's theme of how sacred knowledge becomes perverted when filtered through beings whose essence has crystallized in abnormal ways. This historical incident explains the origin of the persistent human obsession with alchemical gold-making that influenced even Persian kings to seek out learned beings as captives rather than traditional spoils of war.

A planet whose juice was used as one of four ingredients in the special liquid for preparing bamboos in the experimental apparatus Alla-attapan, constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel. The soaking liquid consisted of: "(1) The white of the eggs of the bird then called 'Amersamarskanapa' (2) The juice of the planet called 'Chiltoonakh' (3) The excretion of a quadruped being bearing the name 'Kezmaral' (4) A specially prepared what is called 'mercury-amalgam'" (40.836-837).

The bamboos soaked in this mixture became crucial components of the apparatus that demonstrated the sacred cosmic law of Heptaparaparshinokh. When exposed to colored rays from the Loosochepana or sound vibrations from the Dzendvokh, these prepared bamboos would be "instantly permanently dyed the same color as that ray which had fallen on to it" or "dyed the colors also corresponding to the sound vibrations which touched them" (40.837). This enabled the twin brothers to prove that light, sound, and opium all follow the same cosmic laws.

Quote from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.'

These bamboos were soaked in a liquid consisting of:

1. The white of the eggs of the bird then called 'Amersamarskanapa'
2. The juice of the planet called 'Chiltoonakh'
3. The excretion of a quadruped being bearing the name 'Kezmaral'
4. A specially prepared what is called 'mercury-amalgam' (40.837)

Location in Book: Single appearance: Chapter 40, page 837.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference to "the juice of the planet" suggests that Chiltoonakh is the name of a celestial body whose essence or substance possesses special properties necessary for the scientific investigations of cosmic laws. The inclusion of planetary juice alongside bird eggs, animal excretion, and mercury-amalgam demonstrates the sophisticated understanding the saint-brothers possessed regarding the interaction of various cosmic substances in their apparatus. This combination of materials from different sources - avian, planetary, animal, and mineral - reflects the cosmic principle that genuine scientific work requires the harmonious interaction of substances from all levels of creation to demonstrate universal laws.

Drawings made in various colors on specially tanned leather capable of lasting many centuries. These were among the colored art objects brought for demonstration on Wednesdays - designated as "the day-of-painting" - by learned beings who combined different colors to create lasting artistic works. Chinkrooaries were made "of such colored materials as could last a very long time" and featured "various representations of the nature of their planet and various forms of beings also breeding there" that were "drawn or embroidered on these productions" using "variegated colors of threads" (30.467).

These leather artworks were part of a sophisticated artistic tradition that utilized the Law of Sevenfoldness and understood how "the size and form of enclosed spaces and also the volume of air enclosed in them influence beings in particular ways." (30.467) The artists created their works not merely for aesthetic purposes but to evoke specific sensations in viewers according to cosmic laws governing the relationship between form, space, and consciousness.

Quote from the 1950 text:

Wednesdays - the day-of-painting - were devoted to the combining of different colors.

On those days the learned beings of the given group brought for demonstration every kind of object necessary for domestic use made of such colored materials as could last a very long time; namely, they brought 'carpets,' 'fabrics,' 'chinkrooaries,' that is drawings made in various colors on specially tanned leather capable of lasting many centuries and things of similar kind.

By means of variegated colors of threads, various representations of the nature of their planet and various forms of beings also breeding there were drawn or embroidered on these productions. (30.467)

Location in Book: Single appearance: Chapter 30, page 467.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chinkrooaries represent an example of ancient art that combined practical durability with cosmic understanding, creating works that could influence viewers according to natural laws while lasting for centuries. These leather artworks were part of a comprehensive artistic tradition that understood the relationship between visual forms, colors, spatial arrangements, and their effects on human psychology and consciousness. The fact that they were created on specially tanned leather "capable of lasting many centuries" demonstrates the artists' intention to preserve their knowledge and influence across generations, embodying Gurdjieff's theme of how genuine understanding seeks to transmit itself through durable material forms.

A type of being whose blood was used as ink for writing important manuscripts in ancient times. An exceptionally well-preserved Sumerian manuscript that came into the possession of the philosopher Atarnakh "had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman'" (43.1094). This manuscript contained profound insights about the reciprocal maintenance of everything existing, which closely approximated the cosmic law of Trogoautoegocrat and served as the foundation for Atarnakh's influential theory "Why Do Wars Occur on the Earth?"

The combination of Kalianjesh snake skins and Chirman blood as writing materials proved exceptionally durable, allowing this ancient manuscript to survive in excellent condition long enough to influence one of Earth's most significant philosophical developments regarding the cosmic necessity of periodic wars and deaths.

Quote from the 1950 text:

This philosopher Atarnakh was born in that same city Mosulopolis in a family of those who are called 'Kurds.'

He, on attaining responsible age, became for the planet Earth a very great learned being.

In the very beginning, this same Kurd, Atarnakh, perseveringly studied during many Earth-years every possible question which it seemed to him might give him an answer to the question, 'what in general is the sense of man's existence,' and during his study of these questions it seems that by some means there fell into his hands a very ancient but well-preserved what is called 'Sumerian manuscript.'

This manuscript was well preserved because it had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman.' (43.1094)

Location in Book: Single appearance: Chapter 43, page 1094.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Chirman represents another example of how certain beings or their substances possess special properties suitable for preserving sacred knowledge across millennia. The use of Chirman blood as writing ink, combined with Kalianjesh snake skins as writing material, demonstrates ancient knowledge of materials science that ensured the survival of crucial cosmological insights. This particular manuscript's preservation was essential to the development of Atarnakh's theory, which came close to understanding the actual cosmic law of Trogoautoegocrat - the law governing the reciprocal feeding of everything that exists. The term illustrates Gurdjieff's theme that genuine knowledge transmission requires not only profound content but also appropriate material means for preservation across the destruction of civilizations.

A type of being from which tusks were obtained to create copies of sacred texts. "Seven very exact copies were made of it just for this purpose from the said tusks of the Chirniano" (44.1133). These copies were made from the original Boolmarshano (the equivalent of contemporary "books") created by Saint Makary Kronbernkzion, a learned member of the society Akhaldan on the continent Atlantis. The copies made from Chirniano tusks were distributed to various branches of the Church on different continents before the second Transapalnian perturbation.

Beelzebub personally saw and deciphered "an exact copy of the mentioned Boolmarshano made from the tusks of what are called 'Chirniano'" during his sixth descent to Earth (44.1132). This copy had survived the destruction of Atlantis and was eventually discovered by the community Filnooanzi approximately thirty centuries later when digging for water, after having been buried under ruins and covered with Kashiman.

Quotes from the 1950 text:

An exact copy of the mentioned Boolmarshano made from the tusks of what are called 'Chirniano,' I happened to see personally later, namely, at my sixth descent there, and to decipher it rather in detail. (44.1132)

In consequence of the fact that the contents of the said Boolmarshano then began to interest a greater and greater number of the beings of that period, then the leaders of the mentioned society decided to make several copies of it in order to place them in the same way in all the branches of the Church in other cities of that same continent Atlantis as well as on other continents.

Seven very exact copies were made of it just for this purpose from the said tusks of the Chirniano. (44.1132-1133)

Location in Book: First appearance: Chapter 44, pages 1132-1133 (appears twice).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Chirniano represents a being whose tusks provided suitable material for preserving sacred knowledge across millennia. The choice of this material for copying Saint Makary Kronbernkzion's work suggests both durability and sacred significance, as these texts contained important cosmological knowledge from the Akhaldan society. The fact that one copy survived the destruction of Atlantis and remained legible for over thirty centuries demonstrates the exceptional preservative qualities of Chirniano tusks. This detail illustrates Gurdjieff's theme of how genuine knowledge is transmitted across civilizations through carefully chosen material means, with the physical medium itself reflecting the sacred nature of the content.

A common cosmic process involving the displacement of both the gravity center movement of a solar system within the common-cosmic harmony and the center of gravity of individual planets within that system. During such periods, there normally increases everywhere on planets "a 'Blagonoorarirnian sensation,' or, as it is otherwise called, 'remorse of conscience' for one's past deeds against one's own convictions" in the psyche of the beings inhabiting any planet undergoing Chirnooanovo (42.959).

However, on Earth, due to the abnormal state of three-brained beings, the results of this cosmic actualization do not proceed normally. Instead of experiencing healthy remorse of conscience, Earth beings manifest "certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on" (42.959).

Quote from the 1950 text:

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

During such years, as you already know, thanks to this cosmic manifestation, there increases everywhere on planets - in the psyche of the beings inhabiting any planet undergoing 'Chirnooanovo' - a 'Blagonoorarirnian sensation,' or, as it is otherwise called, 'remorse of conscience' for one's past deeds against one's own convictions.

But there on your planet, thanks to the common presences of your favorites having become so odd, from a variety of causes both proceeding from outside of them and arising through their own fault, the result of the action of this common-cosmic actualization does not proceed in them as it proceeds in the presences of the three-brained beings arising on other planets during 'Chirnooanovo'; that is to say, instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on. (42.959)

Location in Book: Single appearance: Chapter 42, page 959.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Chirnooanovo represents a critical cosmic process that reveals the degree to which Earth's three-brained beings have deviated from normal development. While other planets experience beneficial spiritual awakening through remorse of conscience during such periods, Earth beings manifest physical epidemics instead - demonstrating how their abnormal psychic state transforms what should be a purifying cosmic influence into destructive material phenomena. This cosmic process occurred during the period when the beings of Tikliamish were inventing their "wonder beds," contributing to the social upheavals and destructive consequences that followed.

A title meaning "prince" in the language of the ancient country Maralpleicie on the continent Ashhark (Asia). The term appears in the names of the twin brothers Choon-Kil-Tez and Choon-Tro-Pel, great-great-grandsons of King Konuzion, who became Saints and rediscovered the sacred cosmic law of Heptaparaparshinokh after the loss of Atlantis. As Beelzebub explains: "The word 'Choon' then in the country Maralpleicie meant 'prince'" (40.822).

Quote from the 1950 text:

Well then, to the grandson of this King Konuzion, after the arising of an heir who later also became king over the beings of this group, there arose just these same two results of the male sex, twins, the elder of whom was called 'Choon-Kil-Tez' and the younger 'Choon-Tro-Pel.' The word 'Choon' then in the country Maralpleicie meant 'prince.' (40.822)

Location in Book: Single appearance: Chapter 40, page 822.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The title "Choon" indicates the royal status of the twin brothers who would later achieve Sainthood through their scientific work rediscovering cosmic laws. This linguistic detail provides context for understanding the privileged circumstances that allowed the brothers to dedicate themselves to learning "not for the satisfaction of their, what are called 'vainglorious,' 'proud,' and 'self-loving' weaknesses" but "for the attainment of a higher gradation of Being" (40.822). Their princely status in Maralpleicie connected them to the lineage of King Konuzion, descendant of the Akhaldan Society from Atlantis, thus linking them to the transmission of genuine knowledge across civilizations.

Twin brothers who became great terrestrial learned beings and later Saints, now residing on the holy planet Purgatory. They were "the first after the loss of Atlantis to lay anew the foundation" of the knowledge concerning the sacred cosmic law of Heptaparaparshinokh (40.832). Born as princes ("Choon" meaning "prince" in the language of Maralpleicie) to the great-grandson of King Konuzion, with Choon-Kil-Tez as the elder and Choon-Tro-Pel as the younger, they devoted their existence to learning "not for the satisfaction of their, what are called 'vainglorious,' 'proud,' and 'self-loving' weaknesses" but "for the attainment of a higher gradation of Being" (40.822).

The brothers discovered and renamed the cosmic law from "sevenfoldness" to "ninefoldness" by adding two newly discovered particularities called "Sooanso-Toorabizo" (meaning "obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole") to the seven obvious manifestations they called "Dooczako" (40.831). Through their investigations of opium, light ("white-ray"), and sound, they created the incomparable experimental apparatus "Alla-attapan," which demonstrated that these three different phenomena contain "precisely the same 'actualizing constructions'" and "mutually-acting-law-conformablenesses" (40.832-833).

Quotes from the 1950 text:

The knowledge concerning the sacred Heptaparaparshinokh was again known only after many, many of their centuries, thanks to two great terrestrial learned beings, the brothers 'Choon-Kil-Tez' and 'Choon-Tro-Pel,' who later became Saints and who are now on that holy planet Purgatory where we recently were.

Do you remember, I already told you that on the continent of Asia there was a country Maralpleicie and that a King existed there by name Konuzion, a descendant of that learned member of the Society of Akhaldans, who had gone there from Atlantis for the observation of all kinds of natural phenomena of their planet, just that same King who had invented for his subjects the 'wise tale' already mentioned by me in order to save them from the pernicious habit of chewing the seeds of the flower 'Goolgoolian.'

Well then, to the grandson of this King Konuzion, after the arising of an heir who later also became king over the beings of this group, there arose just these same two results of the male sex, twins, the elder of whom was called 'Choon-Kil-Tez' and the younger 'Choon-Tro-Pel.' The word 'Choon' then in the country Maralpleicie meant 'prince.' (40.821-822)

And so, my boy, these great terrestrial learned beings now Saints, the twin brothers Choon-Kil-Tez and Choon-Tro-Pel, were the first after the loss of Atlantis to lay anew the foundation of this knowledge. They not only laid anew the foundation of this 'totality-of-special-information' but they were even the first there on Earth who also constated two of the three chief law-conformable particularities present in that great law about which I have already spoken to you, and, namely, they were the first to constate two of its Mdnel-Ins; they then called that branch of genuine knowledge, similar to that which on the continent of Atlantis was called the 'seven-aspectness-of-every-whole-phenomenon,' the law of 'ninefoldness' and they called it thus because they added to the seven obvious 'different-manifestations,' called by them 'Dooczako,' of this great law, these two particularities first constated by them and named by them 'Sooanso-Toorabizo,' which name meant 'obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole.' (40.831)

Location in Book: First appearance: Chapter 40, page 821. Major coverage throughout Chapter 40, pages 822-852, with their scientific work and apparatus described in detail.

Etymology / Notes: The terms appear to be Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The brothers represent the highest achievement of terrestrial scientific work, demonstrating that genuine knowledge comes through "conscious labors and intentional sufferings" rather than theoretical speculation (40.851). Their discovery that opium, light, and sound follow identical cosmic laws laid the foundation for understanding the fundamental unity underlying apparently different phenomena. After beginning as specialists in medicine, they became learned "in general" and migrated from Maralpleicie to China when their homeland was buried under sand, helping to establish the Chinese civilization (40.823-824). Their work profoundly influenced later developments, including King-Too-Toz's Lav-Merz-Nokh apparatus and ultimately the principles underlying modern musical instruments like the piano (40.855-856).

The ancient name for what is now called "maize" in contemporary language. After the Assyrian learned being Hamolinadir denounced the futile intellectual pursuits of Babylon and declared himself an "idiot-cubed" regarding the "question-of-the-beyond," he left the city forever and went to Nineveh. There "he spent his existence only in planting 'choongary' which in contemporary language is called 'maize'" (24.337).

Quote from the 1950 text:

As I later learned, he left the city of Babylon the same day forever, and went to Nineveh and existed somewhere there to a ripe old age. I also ascertained that this Hamolinadir was never again occupied with 'sciences' and that he spent his existence only in planting 'choongary' which in contemporary language is called 'maize.' (24.3387

Location in Book: Single appearance: Chapter 24, page 337.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Choongary represents Hamolinadir's complete rejection of abstract intellectual pursuits in favor of practical, life-sustaining agricultural work. After recognizing the futility of speculative theories about the soul and the "beyond," he chose to dedicate his remaining years to growing food rather than constructing theoretical "towers" that would inevitably collapse. This transformation illustrates Gurdjieff's teaching about the superiority of practical, earth-connected work over empty intellectualism and demonstrates how genuine wisdom often leads to simple, fundamental activities that serve real human needs.

A type of vessel used for river transportation in ancient Egypt. When Beelzebub traveled down the tributary of the great river now called the Nile to visit the constructions being completed in the district then called "Avazlin" (now the outskirts of Cairo), he journeyed "on what is called a 'Choortetev'" accompanied by members of his tribe, the chief constructor, and Ahoon (23.285).

Quote from the 1950 text:

Well then, the day following our arrival in the city Thebes, accompanied by one of the beings of our tribe who already had many friends there, and also by the chief constructor of the said construction, and of course by our Ahoon also, I went this time on what is called a 'Choortetev' down the tributary of that great river now called the 'Nile.' (23.285)

Location in Book: Single appearance: Chapter 23, page 285.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context indicates this was a standard river vessel used in ancient Egypt for navigation along the Nile and its tributaries. Beelzebub's use of the Choortetev represents his practical adaptation to local transportation methods during his investigation of the astronomical observatory being constructed by the Pharaoh's grandson in what would later become Cairo.

A "terrifying cosmic event" and "all-universal calamity" that occurred in the Great Universe, fundamentally altering the cosmic order and necessitating the creation of the holy planet Purgatory. Before this catastrophic period, higher being-bodies that achieved the required sacred gradation of Objective Reason "were deemed worthy to be immediately united with the Most Most Holy Prime-Source and began to fulfill their Divine foreordained purpose" (39.796). However, this cosmic misfortune contaminated the sacred Theomertmalogos emanating from the Most Most Holy Sun Absolute, causing it to issue forth "with the admixture of subjective properties of extraneously caused arisings" rather than in its previously pure state (39.797-798). As a result, "these sacred cosmic arisings ceased to have the possibility of corresponding to the required conditions of existence in the sphere of the Most Most Holy Prime-Source" (39.797), making direct union with the Absolute impossible and creating the need for Purgatory as an intermediate stage for higher being-bodies.

Quotes from the 1950 text:

This continued so right up to that time when that terrifying cosmic event occurred which, as I have already told you, is now called the 'Choot-God-Litanical' period. (39.797)

...but later when that all-universal calamity, which we call the 'Choot-God-litanical period' occurred in our Great Universe, then after this terrifying common-cosmic calamity, similar 'higher-being-bodies' who now dwell on this holy planet, cease to have the possibility of blending directly with our Most Most Holy Sun Absolute. (39.745)

But afterwards, when the mentioned common-cosmic misfortune occurred, on account of which the sacred Theomertmalogos began to issue from the Most Most Holy Sun Absolute with the admixture of subjective properties of extraneously caused arisings, then from that time these sacred cosmic arisings ceased to have the possibility of corresponding to the required conditions of existence in the sphere of the Most Most Holy Prime-Source. (39.797)

Location in Book: First appearance: Chapter 39, page 745. Also appears on pages 797-798 with detailed explanation of its cosmic consequences.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a period of cosmic disorder or divine crisis, possibly combining elements suggesting divine ("God") disruption or reversal ("Litanical" perhaps from "litany" suggesting repetitive or ritualistic aspects of the catastrophe). This cosmic event represents a fundamental turning point in universal history, demonstrating that even the highest cosmic processes are subject to unforeseen catastrophes that can alter the fundamental structure of reality itself. The Choot-God-Litanical period serves as the cosmological explanation for why spiritual development became more difficult and why an intermediate realm (Purgatory) became necessary for beings seeking ultimate unity with the Divine Source. This concept illustrates Gurdjieff's teaching that cosmic evolution is not a smooth, predictable process but is subject to catastrophic disruptions that require adaptive responses from the creative intelligence governing the universe.

A type of sturgeon from which glue was obtained and used as one of three components in the preparation of Sikharenenian vessels in ancient Maralpleicie. These food preservation containers were made from "very finely ground, what are called there 'mother-of-pearl,' 'yolks of hen's eggs,' and glue obtained from the fish named the Choozna sturgeon" (42.962). The Sikharenenian vessels represented an ancient method of hermetic food preservation that was superior to contemporary American tin cans but was eventually abandoned when rational beings discovered that habitual consumption of products preserved in these vessels caused the gradual atrophy of "organic shame" in users. The Choozna sturgeon glue served as the binding agent that gave these vessels their glass-like appearance and preservative qualities.

Quote from the 1950 text:

Those Sikharenenian vessels in Maralpleicie were prepared from very finely ground, what are called there 'mother-of-pearl,' 'yolks of hen's eggs,' and glue obtained from the fish named the Choozna sturgeon. (42.962)

Location in Book: Single appearance: Chapter 42, page 962, within Beelzebub's comparison of ancient Maralpleician food preservation methods with contemporary American practices using "poison-exuding tin cans."

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may echo the sound of actual fish names or sturgeon-related terms. The Choozna sturgeon represents one component of an ancient technological solution that was both more sophisticated and more harmful than it initially appeared. The story illustrates Gurdjieff's theme about the double-edged nature of technological advances - while the Sikharenenian vessels were superior to modern tin cans in terms of preservation quality and non-toxicity, they produced subtle psychological effects that were recognized and addressed by beings with genuine reason. This represents an example of ancient civilizations' ability to both develop advanced technologies and exercise wisdom in abandoning them when harmful effects were discovered, contrasting with contemporary civilization's tendency to ignore or suppress knowledge of harmful effects in favor of convenience and profit.

A being-consonance (exclamation) of the highly esteemed Mullah Nassr Eddin that ideally defines the distorted representations and understandings that formed in the psyche of beings regarding the holy planet Purgatory. This exclamation characterizes the corruption that occurred when three-brained beings began their "wiseacrings" with partial authentic information about Purgatory that had survived from ancient times. As Beelzebub explains, from the original "partial authentic information concerning the holy planet Purgatory there began to be formed and to be fixed, in the psyche of beings of subsequent generations, data for engendering such representations and understandings as are ideally defined by a certain exclamation of our highly esteemed incomparable Mullah Nassr Eddin, which consists of the following being-consonance 'Chrkhrta-Zoorrt!'" (39.802). The term serves as Mullah Nassr Eddin's definitive expression for the complete distortion of sacred knowledge through misguided intellectualization.

Quote from the 1950 text:

But later when, in the psyche of these strange three-brained beings there, that peculiar illness of theirs which I characterized by the words 'to wiseacre' began to arise, then they began their wiseacrings with this partial information which had reached them, and from this partial authentic information concerning the holy planet Purgatory there began to be formed and to be fixed, in the psyche of beings of subsequent generations, data for engendering such representations and understandings as are ideally defined by a certain exclamation of our highly esteemed incomparable Mullah Nassr Eddin, which consists of the following being-consonance 'Chrkhrta-Zoorrt!' (39.802)

Location in Book: Single appearance: Chapter 39, page 802, within Beelzebub's discussion of how authentic knowledge about the holy planet Purgatory became corrupted through the wiseacring tendency of three-brained beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The harsh consonant clusters suggest an expression of disgust, frustration, or contempt. As a "being-consonance," it represents a vocalization that expresses a fundamental cosmic evaluation rather than mere verbal communication. The term functions as Mullah Nassr Eddin's ultimate judgment on the results of intellectual corruption of sacred knowledge - when authentic spiritual information becomes degraded through "wiseacring" (pseudo-intellectual manipulation), the result is so distorted that it can only be characterized by this exclamatory sound of cosmic disappointment. This represents Gurdjieff's critique of how academic and theological approaches to spiritual knowledge often produce results that are the opposite of their intended purpose.

A tree from which one of only three genuinely effective medicinal substances known to contemporary Earth beings has been obtained "from the dawn of centuries." The substance derived from the Cinchona tree represents the third of the three medical means that "produce some or other real results for the planetary bodies of your contemporary ordinary three-brained beings" (31.553), the other two being opium (from the poppy plant) and castor oil. This reference appears within Beelzebub's broader discussion of the fraudulent nature of contemporary pharmacy, where he warns that despite thousands of known "medical means," only these three substances sometimes produce actual therapeutic effects. The Cinchona tree is the source of quinine, which has been used historically to treat malaria and fevers.

Quote from the 1950 text:

And the third substance is that which has been obtained there by beings from the dawn of centuries from what is called the 'Cinchona tree.' (31.553)

Location in Book: Single appearance: Chapter 31, page 553, within Beelzebub's critique of contemporary medicine and pharmacy practices during his discussion of the few genuine medical remedies.

Etymology / Notes: Cinchona is the actual scientific name for a genus of trees native to South America, particularly the Andes mountains. The bark of these trees contains quinine, which was historically the primary treatment for malaria. Gurdjieff's inclusion of Cinchona among the three genuinely effective medicines reflects his acknowledgment of traditional remedies that have demonstrated real therapeutic value over centuries of use. The phrase "from the dawn of centuries" emphasizes the ancient and proven nature of this remedy, contrasting it with the fraudulent modern pharmaceutical practices he criticizes. This represents one of the rare instances where Gurdjieff acknowledges contemporary medicine's retention of genuinely beneficial knowledge, though he places it within the context of a largely corrupted and commercially driven medical system that produces mostly ineffective treatments.

A pastime meaning "five-against-one" that was first invented by bored ancient Roman and Greek beings as a form of entertainment. Initially practiced only by male beings, the activity proceeded "quietly and peacefully," but when women joined in, "immediately appreciating it, soon became addicted to it," leading to the development of such elaborate "finesses" and "turns" that "even if our All-universal Arch-cunning Lucifer should rack his honorable brains, he could not even invent a tithe of the 'turns' these erstwhile shepherds then invented and 'prepared' for the beings of the succeeding generations of that ill-fated planet" (29.420). The term has been preserved "down to the present time, under the same name, among their descendants who continue to arise and exist there" (29.420). This pastime represents one of the degenerate practices that contributed to the moral deterioration of ancient civilizations and continued to influence subsequent generations.

Quote from the 1950 text:

Being together, they had 'various talks.' But when everything had been talked out and they felt bored, then one of them suggested that as a relief they should take up the pastime which they called for the first time 'cinque-contra-uno' (five-against-one), an occupation which has been preserved down to the present time, under the same name, among their descendants who continue to arise and exist there. (29.420)

Location in Book: Single appearance: Chapter 29, page 420, within Beelzebub's account of the origins of certain degenerative practices among ancient Roman and Greek civilizations.

Etymology / Notes: The term appears to be Italian, literally meaning "five against one," suggesting a group activity involving multiple participants against a single individual. The context implies this is likely a sexual practice or game that became increasingly elaborate and corrupted over time. Gurdjieff uses this example to illustrate how simple diversions can evolve into destructive patterns that persist across generations, becoming embedded in the cultural inheritance of civilizations. The mention of Lucifer being unable to invent worse "turns" emphasizes the extent to which human beings can exceed even archetypal evil in their capacity for corruption. This represents Gurdjieff's broader theme about how degenerative practices originating in past civilizations continue to influence contemporary human behavior, demonstrating the persistence of harmful patterns across historical periods.

The colloquial term for gonorrhoea, used as an example of venereal diseases in Beelzebub's statistical analysis of the widespread sexual uncleanliness among contemporary beings of Europe and America compared to those of Asia. According to Beelzebub's observations, "On the continent of Europe and America almost all the beings both of male and female sex have this disease in one of its different stages, but on the continent Asia it is met with only on the borders where beings frequently mix with the beings of the continent of Europe" (42.975). The term appears within Beelzebub's broader discussion of how European customs regarding sexual hygiene have contributed to the epidemic spread of such diseases, contrasting sharply with the protective effects of Asian customs like sooniat (circumcision) and abdest (ablution).

Quote from the 1950 text:

Let us take for example what is called 'clap,' or as scientists there call it 'gonorrhoea.' On the continent of Europe and America almost all the beings both of male and female sex have this disease in one of its different stages, but on the continent Asia it is met with only on the borders where beings frequently mix with the beings of the continent of Europe. (42.975)

Location in Book: Single appearance: Chapter 42, page 975, within Beelzebub's statistical analysis of venereal diseases during his discussion of sexual hygiene among American and European beings.

Etymology / Notes: The term "clap" is a colloquial English term for gonorrhoea, possibly derived from the Old French "clapoir" meaning brothel, or from the clapping sound associated with certain folk treatments. Gurdjieff's usage demonstrates his awareness of both popular and scientific terminology, employing the vernacular "clap" alongside the scientific "gonorrhoea" to illustrate the widespread nature of the condition. The term serves as a concrete example in Beelzebub's comparative analysis of hygiene practices, highlighting how European customs have led to epidemic levels of venereal disease in contrast to the protective traditional practices maintained in Asia. This example supports Gurdjieff's broader theme about the degeneration of contemporary civilization and the practical wisdom embedded in ancient customs that modern beings have abandoned to their detriment.

A term used to characterize the kind of writing produced by authors who, "knowing nothing whatsoever themselves," write meaningless content that automatically acquires authority and becomes "one of the chief factors" contributing to the progressive diminishment of people's psyche. In the context of Gurdjieff's critique of contemporary writing professions, "claptrap" represents the empty, authoritative-sounding material that passes for genuine knowledge but actually serves to further degrade human consciousness. This hollow writing is contrasted with authentic communication that might genuinely serve human development rather than contributing to psychological deterioration.

Quote from the 1950 text:

...for the reason that knowing nothing whatsoever themselves, they write all kinds of "claptrap" and thereby automatically acquiring authority, they become almost one of the chief factors, the totality of which steadily continues year by year, still further to diminish the, without this, already extremely diminished psyche of people. (1.18)

Location in Book: Single appearance: Chapter 1, page 18, within Gurdjieff's discussion of why he is not writing to establish a career as a professional writer.

Etymology / Notes: The term "claptrap" is an existing English word meaning "nonsensical or pretentious talk or ideas," derived from the theatrical practice of using dramatic devices to provoke applause. Gurdjieff's usage aligns with this conventional meaning while placing it within his broader critique of contemporary civilization's tendency to value appearance over substance. The term appears in the context of his warning about professional writing as a potential path to "Hell," emphasizing how the production of meaningless but authoritative-sounding content contributes to the systematic degradation of human psychological capacity. This represents Gurdjieff's concern with the responsibility of writers to either genuinely serve human development or risk becoming instruments of further psychological deterioration.

A maleficent chemical substance invented by German beings, representing one of five particularly harmful inventions that all end in "ine" (along with satkaine, aniline, atropine, and alisarine). Cocaine is described as "not only also of great assistance to Nature in more rapidly decomposing the planetary formations - in this instance, their own planetary bodies - but this chemical means has an effect on the psyche of the contemporary beings of the planet Earth surprisingly similar to that which the famous organ Kundabuffer had on the psyche of their ancestors" (29.429). When beings had the organ Kundabuffer, "they were always exactly in the same state as the contemporary beings are when they introduce into themselves this German invention called cocaine" (29.430). At the time of Beelzebub's account, "almost all the beings who become genuine representatives of contemporary civilization very meticulously and with the greatest delight and tenderness introduce into themselves this 'blessing' of contemporary civilization" (29.430).

Quotes from the 1950 text:

As for the third of the enumerated chemical substances they invented, namely, 'cocaine,' that chemical substance is not only also of great assistance to Nature in more rapidly decomposing the planetary formations - in this instance, their own planetary bodies - but this chemical means has an effect on the psyche of the contemporary beings of the planet Earth surprisingly similar to that which the famous organ Kundabuffer had on the psyche of their ancestors. (29.429)

When their ancestors had that invention in themselves of the Great Angel Looisos, then, thanks to this organ, they were always exactly in the same state as the contemporary beings are when they introduce into themselves this German invention called cocaine. (29.430)

At the present time almost all the beings who become genuine representatives of contemporary civilization very meticulously and with the greatest delight and tenderness introduce into themselves this 'blessing' of contemporary civilization, of course, always to the glory, as our dear Mullah Nassr Eddin says, of the 'cloven-hoofed.' (29.430)

Location in Book: First appearance: Chapter 1, page 8, in a satirical passage about Gurdjieff's birth circumstances where the midwife "had in her mouth a lozenge saturated with cocaine of German make." Main treatment: Chapter 29, page 430, as part of Beelzebub's critique of German chemical inventions.

Etymology / Notes: The term follows the pattern Gurdjieff notes of German chemical inventions ending in "ine." Cocaine serves as a powerful symbol of contemporary civilization's degeneration, producing the same psychological effects as the organ Kundabuffer that was implanted in humanity's ancestors to make them perceive reality upside-down. The comparison suggests that cocaine use recreates the same distorted perception of reality that the Kundabuffer organ once produced, making it a particularly insidious invention that voluntarily reintroduces the very psychological abnormalities that sacred individuals worked to eliminate. The widespread adoption of cocaine among "representatives of contemporary civilization" illustrates humanity's unconscious drift back toward the abnormal conditions the organ Kundabuffer originally created.

Conscious intentional participation by a being's spiritualized parts in cosmic processes, contrasted with automatic or spontaneous functioning without awareness. The term describes the conscious involvement of a being's understanding in activities that should normally require deliberate participation rather than proceeding mechanically. For the absorption of higher being-foods, cognized intention is essential: "the sacred cosmic substances required for the coating of the highest being-body...can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called 'Aiessirittoorassnian-contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts" (32.569). Contemporary three-brained beings have lost this conscious participation, with even higher cosmic substances entering them "quite without the participation of their cognized intention, and only as much as is required for the transformations proceeding through them necessary for the purposes of the common-cosmic Trogoautoegocratic harmony" (39.781). This represents a fundamental degradation from the conscious beings of Atlantis who "began to use them [higher being-foods] with cognized intention" (39.783).

Quotes from the 1950 text:

And the sacred cosmic substances required for the coating of the highest being-body, which sacred being-part of theirs, as I have already told you, they call soul, can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called 'Aiessirittoorassnian-contemplation' actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts. (32.569)

Although the substances also of this higher-being-food continue to enter into them also until now, yet they enter, particularly into the beings of the present time, already only spontaneously quite without the participation of their cognized intention, and only as much as is required for the transformations proceeding through them necessary for the purposes of the common-cosmic Trogoautoegocratic harmony and for the automatic continuation of their species demanded by Nature. (39.781)

It is interesting, however, to notice that in the beginning, namely, soon after the destruction of the functioning of the organ Kundabuffer in the three-brained beings breeding on this planet of yours, they also became aware of these two higher being-foods, and then began to use them with cognized intention, and certain beings of the continent Atlantis of its latest period even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence. (39.783)

Location in Book: First appearance: Chapter 32, page 569. Additional appearances: Chapter 39, pages 781, 782, and 783, in the context of Beelzebub's explanation of being-foods and the degradation of conscious participation in cosmic processes.

Etymology / Notes: The term combines "cognized" (consciously understood or perceived) with "intention" (purposeful directed will), emphasizing the requirement for conscious awareness and deliberate participation rather than mechanical or automatic functioning. This represents a fundamental distinction in Gurdjieff's teaching between conscious and unconscious participation in cosmic processes. Cognized intention requires the active participation of "all their spiritualized independent parts" - meaning the coordinated conscious engagement of all three centers (thinking, feeling, and moving) rather than partial or fragmented attention. The loss of cognized intention represents one of the most serious consequences of humanity's abnormal development, reducing beings from conscious participants in cosmic processes to mere mechanical transformers of substances. The Atlantean period represents the last time when significant numbers of terrestrial three-brained beings maintained cognized intention in their approach to higher being-foods, treating this conscious work as "the chief aim of their existence." This historical context establishes cognized intention as both a lost capacity and a recoverable possibility for conscious development.

 

A reverential title used in numerous stylized variations throughout the text to designate the Divine Creator of the Universe, always appearing in small capital letters to indicate its sacred character. The term appears in multiple compound forms including common father creator, common-father-endlessness, common-father-creator-endlessness, common all-embracing uni-being autocrat endlessness, all-maintaining common father, and common father omni-being endlessness. These variations emphasize different aspects of the Divine nature: creative power, limitless extent, all-encompassing unity, governing authority, sustaining function, and complete being. The title reflects the universal parenthood of the Creator toward all three-brained beings throughout the cosmos, establishing a familial relationship that underlies cosmic responsibility and conscience. As beings "bearing in themselves particles of the emanation of the Sorrow of our common father creator" (27.384), all conscious entities share a fundamental connection through their Divine origin.

Quotes from the 1950 text:

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (27.373)

Our common-father-endlessness is only the Maker of a three-centered being. The genuine creator, however, of his essence during the period of his preparatory existence is his 'Oskianotsner,' namely, he whom your favorites call tutor or teacher. (40.818)

Explain to me, please, why, as my uncle Tooilan told me, does our common all-embracing uni-being autocrat endlessness appear so often on this holy planet on which we have just been? (39.744)

Location in Book: First appearance: Chapter 1, page 23. Recurs extensively throughout the text in various compound forms, with particularly frequent usage in Chapters 21, 27, 39, 40, and 44 during discussions of cosmic laws, conscience, Divine responsibility, and the sacred relationship between Creator and creation.

Etymology / Notes: The term "common-father" establishes the universal paternal relationship of the Creator to all three-brained beings, emphasizing shared Divine origin rather than distance or hierarchy. The numerous compound variations serve specific contextual purposes: "Endlessness" emphasizes infinite nature, "Autocrat" indicates absolute governing authority, "All-Embracing" suggests complete encompassing of existence, and "Omni-Being" denotes total beingness. This familial terminology underlies Gurdjieff's teaching about objective conscience, which arises from "particles of the emanations-of-the-sorrow" of the Creator, creating an intimate connection between Divine suffering and conscious responsibility in all beings. The consistent use of small capitals throughout the text preserves the sacred character of these Divine designations, reflecting ancient traditions of reverential typography for sacred names.

The total integrated organization of a three-brained being, encompassing all the separate parts, functions, and centers that constitute the complete individual. The common presence includes the planetary body, the higher being-bodies (when formed), all three brain-centers, and their various localizations and functionings working together as an unified whole. As Gurdjieff explains in the Author's chapter, "the common presence of every man - particularly of one in whom for some reason or another there arises, so to say, the pretension to be not just an ordinary average man, but what is called 'one of the intelligentsia' in the genuine sense of the word - must inevitably consist not only of all the said four fully determined distinct personalities, but each of them must of necessity be exactly correspondingly developed" (48.1191).

Quotes from the 1950 text:

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

And they must be suffering, because the completed actualizing of the manifestation of such a being-impulse in us can proceed only from the constant struggle of two quite opposite what are called "complexes-of-the-functioning" of those two sources which are of quite opposite origin, namely, between the processes of the functioning of our planetary body itself and the parallel functionings arising progressively from the coating and perfecting of our higher being-bodies within this planetary body of ours, which functionings in their totality actualize every kind of Reason in the three-centered beings. (27.372)

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

A man who has in his common presence his own "I" enters one of the streams of the river of life; and the man who has not, enters the other. (48.1229)

Location in Book: Appears throughout the text, with particularly important explanations in Chapters 27, 30, and 48. Key discussions on pages 372, 481, 1191, and 1229.

Etymology / Notes: The term represents Gurdjieff's systematic approach to describing the total being of an individual, emphasizing that true development requires the harmonious functioning of all parts rather than the dominance of any single aspect. The common presence is the arena where the fundamental cosmic struggle between planetary and higher impulses takes place, where conscience arises, and where the authentic "I" either develops or fails to crystallize. It encompasses not just the physical body but all the centers, higher bodies, and spiritual potentialities that constitute a complete three-brained being.

The proper use of impressions perceived through the sense organs as material for genuine being-consciousness, contrasted with their current misuse in terrestrial three-brained beings. "All these impressions, intentionally or accidentally perceived, from which the said localizations are formed ought to be in them only as material for confrontative logic for that real being-consciousness which they should have in themselves" (32.566). Instead of becoming isolated localizations that dominate their common presence, these impressions should serve as raw material for logical comparison and reasoning by authentic consciousness. When beings develop proper confrontative logic, they can provide "the necessary material for logical confrontation and, in consequence, for the crystallization in you of the data for your own individual opinion" (43.1056). This faculty enables beings to make genuine comparisons between different impressions, experiences, and data rather than allowing accidental perceptions to become automatic associations that replace conscious reasoning.

Quotes from the 1950 text:

All these impressions, intentionally or accidentally perceived, from which the said localizations are formed ought to be in them only as material for confrontative logic for that real being-consciousness which they should have in themselves, and the accidental results of the perception of which, in their naivete, they sometimes now confidently regard merely as reflexes of their, in their opinion, insignificant what is called 'animal instinct.' (32.566)

Of course, in this case, for the sake of the development of your active mentation, I shall not for this reason give you my personal opinion but will tell you about this also in such a way that you should be able to obtain the necessary material for logical confrontation and, in consequence, for the crystallization in you of the data for your own individual opinion about this matter. (43.1056)

Location in Book: First appearance: Chapter 31, page 525. Second appearance: Chapter 32, page 566. The concept recurs in related forms throughout discussions of proper mental functioning and the development of individual reason.

Etymology / Notes: The term combines "confrontative" (involving comparison or opposition between different elements) with "logic" (reasoned thinking), indicating the proper method of using perceived impressions for genuine reasoning rather than allowing them to become automatic associations. This represents a fundamental aspect of conscious mental development in Gurdjieff's system - the ability to use all incoming impressions as material for conscious comparison and evaluation rather than letting them become isolated localizations that function mechanically. Confrontative logic requires the presence of genuine being-consciousness that can actively compare and evaluate different impressions rather than simply reacting to them automatically. The deterioration of confrontative logic in contemporary humans is linked to their education and social conditions, which prevent the development of real being-consciousness and instead encourage the formation of automatic mental associations that masquerade as reasoning. When confrontative logic functions properly, it enables beings to form their own individual opinions based on conscious evaluation rather than accepting ready-made ideas or following mechanical associations.

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

Quotes from the 1950 text:

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

And this sorrow is formed in our all-maintaining common father from the struggle constantly proceeding in the Universe between joy and sorrow. (27.372)

During the period of my year of special observations on all of their manifestations and perceptions, I made it categorically clear to myself that although the factors for engendering in their presences the sacred being-impulse of Faith, Hope and Love are already quite degenerated in the beings of this planet, nevertheless, the factor which ought to engender that being-impulse on which the whole psyche of beings of a three-brained system is in general based, and which impulse exists under the name of Objective-Conscience, is not yet atrophied in them, but remains in their presences almost in its primordial state. (26.359)

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

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (27.372-373)

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

Etymology / Notes: The term represents Gurdjieff's central teaching about an innate moral faculty that exists independently of cultural conditioning or personal preference. Unlike subjective conscience based on learned values, objective conscience derives directly from cosmic sources and remains constant across all three-brained beings throughout the universe. It serves as the foundation for genuine morality and conscious development, distinguishing authentic ethical behavior from mere social conformity. The concept is fundamental to Ashiata Shiemash's teaching method, which focused on transferring this Divine impulse from subconsciousness into ordinary waking consciousness. When conscience functions properly in waking consciousness, it eliminates artificial divisions such as castes and classes, as these arise only from the egoistic properties that dominate when conscience remains buried in the subconsciousness.

Conscious labors and intentional sufferings constitute the specific forms of effort required of three-brained beings to acquire Objective-Reason, perfect their higher being-bodies (Kesdjan and Soul), and fulfill being-Partkdolg-duty. These efforts serve as the sole possible means for the assimilation of the cosmic substances necessary for self-perfection, and are the foundation for authentic learning, self-transformation, and the transmission of real values across generations. As Beelzebub explains: "As a rule, everywhere on those planets of our Great Universe upon which three-brained beings breed, the perfecting of Objective-Reason can proceed in them only from personal conscious labors and intentional sufferings" (32.563).

Quotes from the 1950 text:

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

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

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

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

Etymology / Notes: These terms are often paired and directly linked to sacred laws such as the law of Heptaparaparshinokh and the cosmic process of Antkooano. The phrase is repeatedly used to contrast genuine inner work with rote learning, mechanical inheritance, or imitation, and is associated with the crystallization of 'being-Egoaitoorassian-will' and 'Essoaieritoorassnian-will'. This concept represents Gurdjieff's central teaching about the necessity of deliberate, conscious effort for authentic spiritual development, distinguishing it from automatic processes or external influences. The dual nature of both labors and sufferings emphasizes that genuine transformation requires both active effort and the conscious acceptance of necessary struggles inherent in the process of self-perfection.

Deliberate, intentional efforts undertaken by three-brained beings in accordance with their being-Partkdolg-duty for the purpose of learning cosmic truths, acquiring genuine knowledge, and sharing that knowledge with others for the benefit of the entire planet. Conscious labors represent the active, effort-making aspect of the dual requirement alongside intentional sufferings, and serve as the foundation for acquiring higher being-properties. Through conscious labors, beings can personally learn cosmic truths: "the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction" (32.563). This active pursuit of truth through conscious labor forms the basis for both individual development and planetary evolution toward the sacred Antkooano process.

Quotes from the 1950 text:

And all cosmic truths usually become known to all on these planets, thanks to the fact that the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction. (32.563)

These favorites of yours also then began to have relations towards each other only as towards the manifestations varying in degree of a unique common creator and to pay respect to each other only according to the merits personally attained by means of 'being-Partkdolg-duty,' that is, by means of personal conscious labors and intentional sufferings. (27.384)

Location in Book: First appearance: Chapter 27, page 384, within the description of the Ashiatian epoch. Key recurrences in Chapter 32, page 563, regarding the Antkooano process and the sharing of cosmic truths.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept emphasizes the active, learning aspect of inner work - not mere effort for its own sake, but deliberate study and understanding of cosmic laws. This distinguishes conscious labors from ordinary work or mechanical activity, as it requires intentional pursuit of truth combined with the sharing of that truth for the benefit of others. The term represents Gurdjieff's teaching that genuine development involves both personal effort and contribution to collective knowledge.

A designation for any man who has attained the right to be considered by others and to consider himself as capable of genuine reasoning, rather than mere mechanical mental functioning. According to an axiom known to Gurdjieff, "on Earth in the past it has been usual in every century that every man, in whom there arises the boldness to attain the right to be considered by others and to consider himself a 'conscious thinker,' should be informed while still in the early years of his responsible existence that man has in general two kinds of mentation" (1.15). The first type is "mentation by thought, in which words, always possessing a relative sense, are employed," and the second is "mentation by form," which is common to all animals as well as humans. A conscious thinker must understand these fundamental distinctions in mental functioning and presumably transcend the automatic, mechanical processes that characterize ordinary thinking. The term implies someone who has developed awareness of how the mind operates and can engage in deliberate, rather than purely associative, mental activity.

Quote from the 1950 text:

In view of the fact that I have happened here accidentally to touch upon a question which has lately become one of my so to speak "hobbies," namely, the process of human mentation, I consider it possible, without waiting for the corresponding place predetermined by me for the elucidation of this question, to state already now in this first chapter, at least something concerning that axiom which has accidentally become known to me, that on Earth in the past it has been usual in every century that every man, in whom there arises the boldness to attain the right to be considered by others and to consider himself a "conscious thinker," should be informed while still in the early years of his responsible existence that man has in general two kinds of mentation: one kind, mentation by thought, in which words, always possessing a relative sense, are employed; and the other kind, which is proper to all animals as well as to man, which I would call "mentation by form." (1.15)

Location in Book: Single appearance: Chapter 1, page 15.

Etymology / Notes: The term represents Gurdjieff's distinction between authentic thinking and mechanical mental processes. A "conscious thinker" is one who has developed awareness of the fundamental differences between various types of mentation and can presumably function with genuine understanding rather than through automatic association. The concept is introduced in connection with the law of association and the ancient axiom about the two types of human mentation, suggesting that conscious thinking requires knowledge of how the mind operates. The term implies a level of self-awareness and mental discipline that transcends ordinary mechanical thinking patterns, connecting to Gurdjieff's broader teaching about the possibility of conscious development in human beings.

"Cosmic concentrations" refers to the various large and small definite formations that arise in the space of the Universe as a result of the transformations of the prime-source substance Etherokrilno. These concentrations include all levels of cosmic units - from suns and planets to specialized bodies and beings - and are subject to the processes of involution and evolution according to sacred cosmic laws. They serve as the ground upon which the reciprocal maintenance of the Universe unfolds and are directly involved in the transformation and transmission of cosmic substances necessary for the fulfillment of the Trogoautoegocratic principle. As Beelzebub explains, "Not only is this Etherokrilno the basis for the arising of all cosmic concentrations without exception, both large and small, but also all cosmic phenomena in general proceed during some transformation in this same fundamental cosmic substance" (17.137).

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place - of course also according to the two said fundamental sacred laws - and all the results obtained from those processes in atmospheres, and further, by means of these atmospheres themselves, blend and go for the actualizing of the said 'exchange-of-matters' for the purposes of the Most Great common-cosmic Trogoautoegocrat. (17.137)

Not only is this Etherokrilno the basis for the arising of all cosmic concentrations without exception, both large and small, but also all cosmic phenomena in general proceed during some transformation in this same fundamental cosmic substance as well as during the processes of the involution and evolution of various crystallizations - or as your favorites say, of those active elements - which have obtained and still continue to obtain their prime arising from this same fundamental prime-source cosmic substance. (17.137)

Location in Book: First appearance: Chapter 4, page 67. The term appears throughout Beelzebub's cosmological expositions, particularly in discussions of solar systems, planetary formation, and the evolutionary purpose of matter in Chapters 23, 39, 44, and 45.

Etymology / Notes: The term encompasses all scales of cosmic formation within the hierarchical cosmological system, including Protocosmos, Defterocosmos, Tritocosmos, Microcosmos, and Tetartocosmoses. Cosmic concentrations are essential participants in the universal process of Trogoautoegocrat - the reciprocal feeding and maintenance system by which all cosmic formations sustain each other through the transformation and exchange of substances. The term appears in specialized contexts such as "Insapalnian-cosmic-concentrations" (planets capable of supporting three-brained beings) and in discussions of cosmic observation, where Beelzebub's Teskooano enables him to observe "remote cosmic concentrations" at vast distances (23.269).

Definite formations that arise from the prime-source substance Etherokrilno under the influence of the two fundamental sacred cosmic laws - Heptaparaparshinokh and Triamazikamno. "Owing to these two fundamental sacred cosmic laws, there first arise from the substance called 'Etherokrilno,' under certain conditions, what are called 'crystallizations'; and from these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations" (17.137). These crystallizations serve as the building blocks for all cosmic phenomena and participate in the processes of involution and evolution that sustain the Most Great common-cosmic Trogoautoegocratic-process. The most significant cosmic crystallization is the "Omnipresent-Okidanokh," which uniquely "obtains its prime arising...from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute" (17.138) and participates "in the formation of all both great and small arisings" throughout the Universe (17.138).

Quotes from the 1950 text:

Owing to these two fundamental sacred cosmic laws, there first arise from the substance called 'Etherokrilno,' under certain conditions, what are called 'crystallizations'; and from these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations.

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place - of course also according to the two said fundamental sacred laws - and all the results obtained from those processes in atmospheres, and further, by means of these atmospheres themselves, blend and go for the actualizing of the said 'exchange-of-matters' for the purpose of the Most Great common-cosmic Trogoautoegocrat. (17.137)

You must also know further, that only one cosmic crystallization, existing under the name 'Omnipresent-Okidanokh,' obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute.

Everywhere in the Universe, this 'Omnipresent-Okidanokh' or 'Omnipresent-Active-Element' takes part in the formation of all both great and small arisings, and is, in general, the fundamental cause of most of the cosmic phenomena and, in particular, of the phenomena proceeding in the atmospheres. (17.138)

I repeat, among the number of other already definite cosmic crystallizations, the Omnipresent-Okidanokh unfailingly always participates in both large and small cosmic formations, wherever and under whatever external surrounding conditions they may arise in the Universe.

This 'common-cosmic Unique-Crystallization' or 'Active-Element' has several peculiarities proper to this element alone, and it is chiefly owing to these peculiarities proper to it, that the majority of cosmic phenomena proceed, including, among other things, the said phenomena that take place in the atmosphere of certain planets. (17.139)

Location in Book: First appearance: Chapter 17, page 137. The concept recurs extensively throughout the text, with major expositions in Chapters 17-18, 23, 32, 39, and 45, appearing approximately 65 times total in various forms and contexts.

Etymology / Notes: The term combines "cosmic" (universal in scope) with "crystallization" (formation of ordered, stable structures from less organized matter), indicating the lawful formation of definite structures from the primordial cosmic substance. Cosmic crystallizations represent the objective materialization of cosmic laws, demonstrating that "everything without exception in the Universe is material" (17.138). They exist in hierarchical relationships, from the unique Omnipresent-Okidanokh down to specific crystallizations like "Hanbledzoin" (the specific substance of higher being-bodies), "minerals," "metalloids," "metals," and atmospheric gases. These crystallizations undergo constant processes of transformation through the inherent "evolution" and "involution" processes of the sacred Heptaparaparshinokh (39.758-759), serving the cosmic purpose of reciprocal feeding and substance exchange. In beings, cosmic crystallizations become "active elements" - the building blocks of consciousness, higher being-bodies, and the various substances needed for spiritual development. The concept demonstrates Gurdjieff's teaching that spiritual development requires actual material transformation rather than merely conceptual understanding.

The universal state of balance and harmonious movement that governs all cosmic concentrations throughout the universe. This equilibrium ensures that cosmic substances like Okidanokh are distributed in "strictly corresponding proportion" between all planetary atmospheres and systems, with automatic replenishment when used up in any location. According to the Martian scientist's investigations, "this cosmic substance is, owing to the common universal equilibrium, concentrated in every system in a strictly corresponding proportion and is distributed also in a strictly definite proportion between the atmosphere of each planet of the given solar system" (45.1157). The cosmic equilibrium also encompasses the proper orbital relationships of planetary bodies, as demonstrated when Earth "now again acquired a normal movement in the general cosmic equilibrium" after its catastrophic period (19.181).

Quotes from the 1950 text:

And later, also thanks to my experiments, it became clear to me that this cosmic substance is, owing to the common universal equilibrium, concentrated in every system in a strictly corresponding proportion and is distributed also in a strictly definite proportion between the atmosphere of each planet of the given solar system, and that when this universal substance is used up by accident or design in any one place of atmospheric space, it must without fail be replenished for the equilibrium of its common proportionalness in the atmosphere. (45.1157)

Not only has this planet itself now again acquired a normal movement in the general cosmic equilibrium, but its two detached fragments also, which, as I have already told you, are now called Moon and Anoolios, have also acquired a normal movement and have become, although small, yet independent "Kofensharnian," that is, additional, planets of that solar system Ors. (19.181)

Location in Book: Key references appear in Chapter 19, page 181, and Chapter 45, page 1157. Related concepts appear throughout discussions of cosmic laws and planetary relationships.

Etymology / Notes: The term represents Gurdjieff's conception of universal harmony maintained through precise proportional relationships and automatic regulatory mechanisms. Unlike static balance, cosmic equilibrium involves dynamic movement and continuous readjustment to maintain proper relationships between all parts of the universe. It operates through fundamental laws like the Trogoautoegocratic process and ensures that disruptions in one location are automatically compensated by flows from other regions. This principle governs both the distribution of cosmic substances and the orbital mechanics of celestial bodies, demonstrating the interconnectedness of all cosmic phenomena.

Large and small definite structures that arise from cosmic crystallizations under the influence of the fundamental sacred cosmic laws. "From these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations" (17.137). These formations serve as the venues "within and upon" which "the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place" according to the sacred laws of Heptaparaparshinokh and Triamazikamno (17.137). Cosmic formations include all scales of cosmic structure - from the Most Holy Sun Absolute and solar systems down to planets, beings, and their component parts. Each formation contains the Omnipresent-Okidanokh, which "unfailingly always participates in both large and small cosmic formations, wherever and under whatever external surrounding conditions they may arise in the Universe" (17.139), enabling the manifestation of the sacred law of Triamazikamno within each unit.

Quotes from the 1950 text:

Owing to these two fundamental sacred cosmic laws, there first arise from the substance called 'Etherokrilno,' under certain conditions, what are called 'crystallizations'; and from these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations.

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place - of course also according to the two said fundamental sacred laws - and all the results obtained from those processes in atmospheres, and further, by means of these atmospheres themselves, blend and go for the actualizing of the said 'exchange-of-matters' for the purpose of the Most Great common-cosmic Trogoautoegocrat. (17.137)

I repeat, among the number of other already definite cosmic crystallizations, the Omnipresent-Okidanokh unfailingly always participates in both large and small cosmic formations, wherever and under whatever external surrounding conditions they may arise in the Universe.

This 'common-cosmic Unique-Crystallization' or 'Active-Element' has several peculiarities proper to this element alone, and it is chiefly owing to these peculiarities proper to it, that the majority of cosmic phenomena proceed, including, among other things, the said phenomena that take place in the atmosphere of certain planets. (17.139)

It must without fail be noticed also, that in every cosmic formation, the said separated sources, both for the perception and for the further utilization of this property of the 'Omnipresent-Active-Element' for the purpose of the corresponding actualizing, exist and continue to have the possibility of functioning, as long as the given cosmic unit exists.

And only after the said cosmic unit has been completely destroyed do these holy sources of the sacred Triamazikamno, localized in the 'Omnipresent-Active-Element-Okidanokh,' reblend and they are again transformed into 'Okidanokh,' but having now another quality of Vivifyingness of Vibrations. (17.140)

Location in Book: First appearance: Chapter 17, page 139. The concept recurs throughout the text, appearing approximately 50+ times in various cosmological contexts, particularly in Chapters 17-18, 30, 38-40, 42-43, and 46.

Etymology / Notes: The term combines "cosmic" (universal in scope and significance) with "formation" (structured arrangement or organized development), indicating definite organized structures that arise according to cosmic law rather than accidentally. Cosmic formations represent the objective materialization of sacred cosmic laws into definite structures, ranging from the Protocosmos (Sun Absolute) through Defterocosmos (solar systems), Tritocosmos (planets), down to Tetartocosmoses (beings). Each formation functions as both a receiver and transformer of cosmic substances, participating in the universal exchange of matters that maintains the Megalocosmos. The formations serve as "cosmic units" that provide the stable structural framework within which the processes of involution and evolution can proceed according to sacred law. Unlike accidental concentrations, cosmic formations possess "the inherent possibility of acquiring 'individual Reason'" when certain conditions are met (39.762), demonstrating their potential for conscious development. The concept establishes the Universe as an organized hierarchy of purposeful structures rather than random accumulations of matter, with each formation playing a specific role in the cosmic economy of reciprocal maintenance.

The fundamental principles that govern all existence in the Megalocosmos, operating at multiple hierarchical levels from primordial sacred laws to specific second-grade and third-grade cosmic laws. The two primordial sacred cosmic laws are the "sacred Heptaparaparshinokh and the sacred Triamazikamno" which form the basis "by which at the present time also, the whole of our present Megalocosmos is maintained and on the basis of which it exists" (39.750). These laws operate through the "Most Great common-cosmic Trogoautoegocratic-process" which "is actualized always and in everything, on the basis of the two fundamental cosmic laws" (17.137). Knowledge of these sacred laws enables understanding of "all the second-grade and third-grade laws of World-creation and World-existence" (39.755), while specific cosmic laws like "Tenikdoa" (law of gravity), "Solioonensius" (affecting beings' evolving), and "affinity of the number of the totality of vibrations" govern particular cosmic phenomena and processes.

Quotes from the 1950 text:

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

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

And the possibility in the given case of such an abnormal blending of two different kinds of Exioëry then occurred owing only to a certain cosmic law called the 'affinity of the number of the totality of vibrations' which proceeded owing to the second Transapalnian perturbation to this ill-fated planet and which then still continued to act for its own common presence.

Concerning this cosmic law just mentioned, it is now absolutely necessary to tell you that it arose and began to exist in the Universe after the fundamental sacred law of Triamazikamno was changed by our creator for the purpose of rendering the Heropass harmless, and after its previously totally independent holy parts had begun to be dependent upon forces coming from outside.

You will understand this cosmic law also in all its aspects when, as I have already promised you, I shall explain to you in detail all the fundamental laws in general of World-creation and World-existence. (23.279)

Location in Book: First appearance: Chapter 9, page 84. The term appears 95 times throughout the work, with extensive discussions in Chapter 17 (pages 137-142), Chapter 23 (page 279), Chapter 34 (page 622), Chapter 39 (pages 750-755), Chapter 40 (pages 830-832), and Chapter 42 (page 1050).

Etymology / Notes: The term encompasses the entire hierarchy of universal principles, from the two primordial sacred laws that his endlessness established for maintaining the Megalocosmos, down to specific laws governing particular phenomena like gravity, planetary perturbations, and being development. our common father endlessness modified the original independent functioning of these laws to create the current Trogoautoegocrat system requiring "forces coming from outside" (39.750), establishing the reciprocal feeding that protects the Sun Absolute from the merciless Heropass. The cosmic laws operate hierarchically: the two fundamental sacred laws (Heptaparaparshinokh and Triamazikamno) establish the basic principles, while second-grade laws like "Tenikdoa" (gravity) and "Attraction-and-Fusion-of-Similarities" govern specific cosmic processes (42.1050, 39.785). Understanding these laws is essential for conscious development, as Beelzebub emphasizes that knowledge of the sacred laws enables three-brained beings to "understand very easily and very well all the second grade and third-grade laws of World creation and World-existence" and to find their proper place in cosmic processes (39.755).

The fundamental material elements that constitute all formations throughout the Universe, arising from crystallizations and transformations of the prime-source substance Etherokrilno through the operation of the sacred cosmic laws Heptaparaparshinokh and Triamazikamno. Cosmic substances exist in countless varieties with different vibrational qualities and degrees of "vivifyingness," forming what objective science calls "active elements" (39.759). These substances undergo continuous processes of evolution and involution, serving as the material basis for the Most Great common-cosmic Trogoautoegocrat or "exchange of substances" that maintains all existence. Within three-brained beings, cosmic substances enter as the three being-foods and are transformed through lawful processes into higher being-substances necessary for coating and perfecting the higher being-bodies. The transformation occurs through "being-apparatuses" according to specific cosmic laws, with the quality and consciousness of the transformation determining whether substances serve merely automatic cosmic purposes or contribute to genuine being-development. As Beelzebub explains, "thanks just to these processes of 'evolution' and 'involution' inherent in the sacred Heptaparaparshinokh, there also began to be crystallized and decrystallized in the presences of all the greatest and smallest cosmic concentrations, all kinds of definite cosmic substances with their own inherent subjective properties" (39.759).

Quotes from the 1950 text:

Thanks just to these processes of 'evolution' and 'involution' inherent in the sacred Heptaparaparshinokh, there also began to be crystallized and decrystallized in the presences of all the greatest and smallest cosmic concentrations, all kinds of definite cosmic substances with their own inherent subjective properties, and which objective science calls 'active elements.' (39.759)

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

Now, my boy, as for the processes themselves of the transformation in the evolutionary and involutionary movements of all these cosmic substances by means of just such apparatuses of the Most Great common-cosmic Trogoautoegocrat - as all your favorites also are - then those transformations proceed in them as well as in us and in general in all large and small cosmoses of our common Megalocosmos, strictly according to those two same chief fundamental cosmic laws, namely, according to the Sacred Heptaparaparshinokh and the Sacred Triamazikamno. (39.784)

Location in Book: The term appears throughout the text with 104 instances. Key expositions include Chapter 17, pages 137-139 (fundamental cosmological principles); Chapter 39, pages 757-792 (detailed transformation processes); and numerous references in discussions of being-foods, higher being-bodies, and cosmic laws.

Etymology / Notes: The term encompasses all material elements in Gurdjieff's Universe, from the most refined emanations of the Sun Absolute to the coarsest planetary matter. Unlike materialistic concepts of inert matter, cosmic substances are inherently active and conscious at their own level, possessing specific vibrational qualities and degrees of "vivifyingness." The many hundreds of different cosmic substances are organized into seven Okhtapanatsakhnian-classes according to their arising from the seven Stopinders of the sacred Heptaparaparshinokh. Properties like vivifyingness and decomposition are supreme among their characteristics, determining their role in evolutionary or involutionary processes. For three-brained beings, conscious relationship with cosmic substances through being-Partkdolg-duty enables participation in conscious evolution, while unconscious relationship results in serving only automatic cosmic maintenance. This concept demonstrates Gurdjieff's teaching that matter and consciousness are intimately related - all substance is conscious at its level, and consciousness requires proper substance for its manifestation.

Cosmic truths are the objective, sacred realities concerning the structure and function of the Universe, including the roles and potentialities of three-centered beings. These truths are revealed by genuine Sacred Individuals and can become known to all beings on a planet through the sharing of understanding gained via conscious labors and intentional sufferings. "And all cosmic truths usually become known to all on these planets, thanks to the fact that the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction" (32.563). Proper reception of cosmic truths leads to the development of Objective Reason and right inner attitude. Misunderstanding or wiseacring about them distorts religion and results in loss of faith and genuine knowledge.

Quotes from the 1950 text:

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

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

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

And all cosmic truths usually become known to all on these planets, thanks to the fact that the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction. (32.563)

Location in Book: First mentioned in Chapter 19 (p. 188) in relation to the priest Abdil. Recurs frequently in connection with the teachings of Sacred Individuals and the evolutionary aim for three-brained beings, particularly in Chapter 32 regarding the sacred Antkooano process.

Etymology / Notes: The term refers to those truths that are universal in nature and essential to the lawful process of being evolution. True learning of these truths requires Partkdolg-duty and their misinterpretation leads to planetary degeneration. The sharing of cosmic truths is central to the sacred Antkooano process, which can enable automatic spiritual evolution when all beings on a planet possess this knowledge. See also: conscious labor and intentional suffering, Objective Reason, Triamazikamno, Sacred Individuals.

Russian military horsemen who formed a ceremonial cavalcade escorting high officials, as witnessed by Beelzebub in Saint Petersburg. The cossacks "consisted chiefly of beings who are called 'cossacks' belonging to that same large community there, Russia" (34.597) and formed the mounted guard around a Russian phaeton carrying a Persian official and a Russian general. In Mullah Nassr Eddin's allegorical interpretation of this procession, the cossacks are compared to "well-bred turkeys" who accompany a "crow" (the Persian official), suggesting that Russian officials no longer take a step without these ceremonial escorts, "evidently in the hope that maybe, perhaps, the pitiable remains of the feathers would, owing to their being constantly within the powerful radiations of these turkeys, become a little stronger and cease to fall out" (34.598). This allegory reflects Gurdjieff's critique of the artificiality and pretentiousness inherent in official Russian ceremony and the psychological dynamics of power and display.

Quote from the 1950 text:

Then our wise Mullah, without uttering a word, got up heavily and having taken me by the sleeve led me to the edge of the roof and then winking cunningly at me with his left eye, he turned my attention to a big 'cavalcade' which was rapidly galloping past and which consisted, as I later found out, chiefly of beings who are called 'cossacks' belonging to that same large community there, Russia.

In the center of this large 'cavalcade' there rolled by what is called a 'Russian phaeton,' harnessed with four horses driven by an unusually fat and 'imposing looking' coachman. This imposing exterior, also quite Russian in manner, was due to the pads put in corresponding parts under his clothes. In this phaeton sat two beings, one of the type of that country Persia, and the other, a typical what is called 'Russian general.' (34.597)

Location in Book: Single appearance: Chapter 34, pages 597-598, during Beelzebub's observations of Russian society in Saint Petersburg.

Etymology / Notes: The term derives from the Turkic word "kazak" meaning "free man" or "adventurer," referring to semi-autonomous warrior communities in the Russian Empire. In Gurdjieff's narrative, the cossacks serve as symbols of the theatrical nature of Russian officialdom, where ceremonial display masks psychological insecurity. Mullah Nassr Eddin's comparison of them to "well-bred turkeys" emphasizes their role in maintaining artificial appearances for those in power, representing the broader theme of how beings adopt external forms to compensate for inner poverty.

Crystallization is the lawful process by which certain elements - impulses, substances, or data - become fixed within the presences of three-brained beings. There are two distinct kinds: ordinary crystallizations, which may arise automatically from repeated associations or external influences, and sacred crystallizations, which result from intentional being-effort and correspond to the development of higher being-functions such as Objective Reason and the formation of higher bodies. Sacred crystallizations are required for the realization of being-Partkdolg-duty, and unlike ordinary crystallizations, they endure beyond death and serve the cosmic aim. It is integral to the development of Objective Reason, being-bodies, and being-impulses such as faith, remorse, and conscience. Crystallization occurs through conscious labor and intentional suffering and is linked to the surplus third force generated by the operation of the sacred Triamazikamno. Improper or automatic crystallization leads to harmful consequences, such as the formation of false convictions or abnormal being-functions.

Quotes from the 1950 text:

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

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

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

In this struggle from the what is called 'Disputekrialnian-friction,' those sacred crystallizations from which their higher Divine being-part arises and is perfected in them. (39.802)

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

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

A law concerning "the action of the vibrations arising in the atmosphere of enclosed spaces" that was utilized by the learned architects belonging to the Club-of-Adherents-of-Legominism in ancient Babylon. This law, which has "utterly failed to reach the contemporary three-brained beings of that planet," was once familiar to ancient terrestrial beings who understood that "the size and form of enclosed spaces and also the volume of air enclosed in them influence beings in particular ways" (30.467). The Babylonian learned architects used this law to encode knowledge into their building designs by creating spatial configurations that would evoke sensations "not in the anticipated familiar lawful sequence but in some other order" compared to what would normally be expected according to the Law of Sevenfoldness and centuries of mechanical practice (30.467). Through these deliberate deviations from the lawful sequence of sensations produced by architectural spaces, they embedded "whatever they wished in a certain way" for transmission to future generations.

Quote from the 1950 text:

This group of learned members of the club of the Adherents-of-Legominism further indicated what they wished in their minia-images or models of proposed constructions, by utilizing the law called 'Daivibrizkar,' that is the law of the action of the vibrations arising in the atmosphere of enclosed spaces.

This law, which has utterly failed to reach the contemporary three-brained beings of that planet, was then quite familiar to the beings there, that is to say, they were already quite aware that the size and form of enclosed spaces and also the volume of air enclosed in them influence beings in particular ways.

Utilizing this law, they indicated their various ideas in the following way:

Let us suppose that according to the character and purpose of some building or other it is required that from the interiors of the given building, in accordance with the Law of Sevenfoldness and with the mechanical practice of centuries, definite sensations must be evoked in a certain lawful sequence.

Then utilizing the law of Daivibrizkar they combined the interiors of this proposed building in such a way that the required sensations were evoked in the beings who entered them, not in the anticipated familiar lawful sequence but in some other order.

And it was just in these deviations from the lawful sequence of sensations that they placed whatever they wished in a certain way. (30.466-467)

Location in Book: Single appearance: Chapter 30, pages 466-467, within Beelzebub's account of the Babylonian architects' methods of encoding knowledge into their constructions.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The law represents a sophisticated understanding of psycho-acoustic architecture - the principle that spatial geometry and atmospheric volume create specific vibrational patterns that affect the psychological states of beings within those spaces. This knowledge enabled the Babylonian architects to create buildings that would function as three-dimensional Legominisms, encoding information through the manipulation of spatial vibrations and their effects on consciousness. The complete loss of this law among contemporary beings reflects the general deterioration of objective knowledge about the relationship between physical environment and psychological states, knowledge that was once part of the normal understanding of learned beings in ancient civilizations.

A term describing the inner psychic state of "associative-general-psychic-experiencings" that arises in three-brained beings through the automatic functioning of their associative processes. This Darthelhlustnian state was consciously utilized by the learned Babylonian mysterists who belonged to the group within the Club-of-Adherents-of-Legominism. During their theatrical demonstrations, a participant would deliberately "listen to his own what is called 'Darthelhlustnian' state, or, as it is sometimes otherwise said, to the state of his own inner 'associative-general-psychic-experiencings'" (30.483) in order to understand what impulses and inclinations were arising in his psyche, and then use this self-awareness to perform roles representing types foreign to his own nature. This conscious observation of one's inner associative state enabled these learned beings to study and accurately reproduce the perceptions and manifestations of various psychological types for the purpose of encoding knowledge into their mystery performances.

Quote from the 1950 text:

Well, then, two of the participants would always come upon these 'reflectors-of-reality' or stages, first; and then usually one of them stood for a while and, as it were, listened to his own what is called 'Darthelhlustnian' state, or, as it is sometimes otherwise said, to the state of his own inner 'associative-general-psychic-experiencings.'

Listening in this way, he would make it clear to his Reason, for instance, that the sum total of his associating experiencings emerged in the form of an urgent inclination to hit another being in the face, the sight of whom had always served as the cause for the beginning of the association of those series of impressions present in him which had always evoked in his general psyche disagreeable experiencings offensive to his own self-consciousness. (30.483)

Location in Book: Single appearance: Chapter 30, pages 483-484, within Beelzebub's account of the Babylonian learned mysterists and their methods of theatrical demonstration.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept represents a sophisticated psychological technique employed by genuine initiates for the purpose of conscious self-study and artistic representation. The Darthelhlustnian state demonstrates the possibility of conscious observation of one's automatic psychological processes - a fundamental requirement for beings seeking to understand the "law-of-typicality" and the "twenty-seven different definite types" into which three-brained beings are formed (30.485). This conscious listening to one's inner associative processes enabled the Babylonian mysterists to transcend their personal psychological limitations and accurately portray foreign types through the being-property called "Ikriltazkakra" - a capacity available only to those who had acquired "Essoaieritoorassnian-will" through "conscious labors and intentional sufferings" (30.485).

The cosmic designation given by cherubim and seraphim to "each newly arisen 'Second-order-Sun' with all its consequent definite results" (39.760). In the hierarchical structure of the Megalocosmos, Defterocosmos represents the second great scale of cosmic concentrations, positioned between the Protocosmos (Most Most Holy Prime-Source Sun Absolute) and Tritocosmos (planets). Each Defterocosmos forms a complete solar system encompassing not only the central sun but all its emanations, radiations, and consequent formations. The radiation issuing from each separate Second-order-Sun is called "Mentekithzoin" (39.760), which serves as essential material for the formation of higher being-bodies in appropriately developed Tetartocosmoses. These cosmic systems participate actively in the Most Great common-cosmic Trogoautoegocrat through their systematic transformation and exchange of cosmic substances.

Quote from the 1950 text:

Here it is necessary to tell you that when this most wise Divine actualization was finished, our triumphant cherubim and seraphim then gave, for the first time, to all the newly arisen actualizations those names which exist even until today. Every 'relatively independent concentration' in general they then defined by the word 'cosmos,' and to distinguish the different orders of arising of these 'cosmoses,' they added to this definition 'cosmos' a separate corresponding name.

And, namely, they named the Most Most Holy Prime-Source Sun Absolute itself - 'Protocosmos.'

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

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

Location in Book: First appearance: Chapter 39, page 760, during Beelzebub's exposition of the cosmic hierarchy. Also referenced in the systematic enumeration of cosmic radiations on page 761.

Etymology / Notes: Derived from Greek "deuteros" (second) + "kosmos" (order/universe), indicating the second level in the cosmic hierarchy. Defterocosmos systems arise through the action of the sacred Triamazikamno, where "the Most Most Holy Theomertmalogos began to manifest itself in the quality of the third holy force of the sacred Triamazikamno; the results of any one of the newly arisen Second-order-Suns began to serve as the first holy force, and the results of all the other newly arisen Second-order-Suns in relation to this mentioned one newly arisen Sun, as the second holy force" (39.757). Each Defterocosmos functions as both a receiver and transformer of cosmic substances, serving the universal law of reciprocal maintenance while providing the specific radiations (Mentekithzoin) essential for the coating of higher being-bodies in three-brained beings throughout its sphere of influence.

The second of seven temporarily independent crystallizations that arise in the presences of Tetartocosmoses through the evolutionary and involutionary processes of the fundamental sacred laws. "Defteroëry" represents a specific "center-of-gravity active element" which becomes crystallized in each separate cosmos and has direct relation to the formation of higher-being-bodies in three-brained beings. Listed as part of the systematic enumeration of definite crystallizations that serve in the transformation of cosmic substances for both the needs of the Most Great common-cosmic Trogoautoegocrat and for the coating of independent formations with the inherent possibility of acquiring "individual Reason" (39.761-763).

Quote from the 1950 text:

I shall not enumerate the names of the large number of these independent 'centers of gravity' which become crystallized in all separate cosmoses, but shall indicate only the names of those definite 'center-of-gravity active elements' which become crystallized in each separate cosmos, and which have a direct relation with my following elucidations and, namely, those which are crystallized in the presences of Tetartocosmoses and have such a 'temporarily independent center of gravity.'

In Tetartocosmoses the following names were given to these independent arisings:

1. Protoëry
2. Defteroëry
3. Tritoëry
4. Tetartoëry
5. Piandjoëry
6. Exioëry
7. Resulzarion. (39.761)

Location in Book: First appearance: Chapter 39, page 761, during Beelzebub's exposition of the seven independent crystallizations in Tetartocosmoses. It is further explained on page 787 regarding its formation and function in being-food transformation

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, constructed from Greek "deutero" (second) combined with the suffix "-ëry" (with the special character ë) that appears in all seven crystallizations, possibly indicating "essence" or "active element." As the second crystallization in the sevenfold hierarchy, Defteroëry represents an early stage in the cosmic transformation process that enables Tetartocosmoses to serve as "beings-apparatuses" for the universal exchange of substances. Unlike the later crystallizations (Tetartoëry, Piandjoëry, Exioëry) which have specific locations and functions detailed in the text regarding food transformation in beings, Defteroëry's particular role and placement within the being-structure is not elaborated, suggesting it may represent a foundational crystallization that supports the more complex transformations that follow.

A sacred gradation of Reason in the cosmic hierarchy of being-consciousness. The Reason of the sacred Degindad represents the level of cosmic consciousness attained by the venerable archangel who presided over the restoration ceremony of Beelzebub's horns. As explained during this ceremony, Degindad is "wanting three degrees to the Reason of the sacred Anklad" (47.1177), making it three levels below the highest possible cosmic consciousness. In the ascending hierarchy of sacred Reason, Degindad is positioned below Ternoonald (fourth fork), Podkoolad (fifth fork), and the ultimate Anklad, which is "the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself" (47.1177).

Quote from the 1950 text:

But the Reason of the sacred Podkoolad, to which Beelzebub had already perfected himself, is also very rare in the Universe, hence even the venerable archangel prostrated himself before Beelzebub because his own degree of Reason was as yet only that of the sacred Degindad, i.e., wanting three degrees to the Reason of the sacred Anklad. (47.1177)

Location in Book: Single appearance: Chapter 47, page 1177, during the ceremony for the restoration of Beelzebub's horns.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept demonstrates the vast hierarchical structure of cosmic consciousness, where even an archangel of considerable elevation remains three degrees below the ultimate achievable Reason. The fact that such an exalted being as a venerable archangel has "only" achieved Degindad emphasizes the extraordinary rarity of higher sacred gradations like Podkoolad and Anklad. The term appears in the context of the cosmic measurement system where sacred Reason is determined by the number of forks on the horns of beings, with each fork representing a specific gradation of consciousness development.

Black strings strung on the Lav-Merz-Nokh apparatus created by the learned being King-Too-Toz, equivalent to what terrestrial beings call "half notes." These strings were positioned "in each octave between these white strings or whole notes" but specifically "were not strung between those whole notes between which, according to the indications of the saints Choon-Kil-Tez and Choon-Tro-Pel, there is according to the sacred Heptaparaparshinokh no possibility of the independence of the evolution and involution of the vibrations of sound" - places the saints called "gaps" (40.851). The Demisakhsakhsa strings were part of King-Too-Toz's comprehensive musical apparatus designed to demonstrate his theory of "evolution and involution of vibrations" and to replicate cosmic sound relationships corresponding to the sacred Heptaparaparshinokh.

Quote from the 1950 text:

Further, on this Lav-Merz-Nokh in each octave between these white strings or whole notes, this learned being King-Too-Toz strung in certain places five further strings, but this time painted black.

These black strings however he named 'Demisakhsakhsa,' which according to the terminology of the beings of the Earth corresponded to what they call 'half notes,' and these 'half-note strings' on the Lav-Merz-Nokh were not strung between those whole notes between which, according to the indications of the saints Choon-Kil-Tez and Choon-Tro-Pel, there is according to the sacred Heptaparaparshinokh no possibility of the independence of the evolution and involution of the vibrations of sound, and these places they were the first to call 'gaps.' (40.851)

Location in Book: First appearance: Chapter 40, page 851. Recurs in discussions of the simplified "King" instrument derived from the Lav-Merz-Nokh (40.854).

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents a sophisticated understanding of musical intervals based on cosmic laws, where the placement of half-notes must respect the natural "gaps" in the sacred Heptaparaparshinokh where vibrations cannot evolve or involute independently. When Chai-Yoo later simplified the Lav-Merz-Nokh into the "King" instrument, he retained both the white and black strings (whole and half notes) but eliminated the more complex red and hair strings, creating the foundation for contemporary musical instruments while losing their cosmic significance (40.854).

A planet that was the home of the great Arhoonilo, a former famous prophet who is now "already the assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality" (19.200). Beelzebub quotes Arhoonilo's teaching about reciprocal relations between beings of different levels of development: "If by his Reason a being is higher than you, you must always bow down before him and try to imitate him in everything; but if he is lower than you, you must be just towards him, because you once occupied the same place according to the sacred Measure of the gradation of Reason of our creator and all-maintainer" (19.201). This wisdom is presented in the context of explaining proper relationships between beings at different stages of consciousness evolution.

Quote from the 1950 text:

By the way, my dear boy, concerning the reciprocal relations of beings, a former famous prophet from the planet 'Desagroanskrad,' the great 'Arhoonilo,' now already the assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality, once said:

'If by his Reason a being is higher than you, you must always bow down before him and try to imitate him in everything; but if he is lower than you, you must be just towards him, because you once occupied the same place according to the sacred Measure of the gradation of Reason of our creator and all-maintainer.' (19.200-201)

Location in Book: Single appearance: Chapter 19, page 200.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The planet Desagroanskrad represents the source of profound wisdom about objective morality and proper relationships between beings at different developmental levels. The fact that Arhoonilo has advanced from being a "prophet" on his home planet to becoming "assistant to the chief investigator of the whole Universe in respect of the details of Objective Morality" suggests that Desagroanskrad produces beings capable of the highest cosmic responsibilities. The teaching quoted embodies the principle of justice based on evolutionary understanding - reverence toward those more developed and compassionate justice toward those less developed, recognizing that all beings progress through the same gradations of consciousness according to cosmic law.

"Desires" are impulses arising from the functioning of the planetary body in a three-brained being. In the sacred cosmology of Beelzebub's Tales, they represent one polarity in the inner struggle between the lower and higher natures of man - the other polarity being "nondesires." Desires emerge from the mechanical part of the being and are often misidentified as "will" in ordinary people. "In the presences of average people what they call will is exclusively only the resultant of desires" (48.1204). These desires are the automatic outcome of inherited tendencies and external conditioning, and are not under the conscious control of undeveloped individuals. The proper role of conscious inner work is to allow the higher functionings - aligned with essence and Divine Reason - to predominate over such mechanical desires.

Quotes from the 1950 text:

...every three-centered being of our Great Universe, and also we men existing on the Earth, must, owing to the presence in us also of the factors for engendering the Divine impulse of 'Objective Conscience,' always inevitably struggle with the arising and the proceeding within our common presences of two quite opposite functionings giving results always sensed by us either as 'desires' or as 'nondesires.' (27.372)

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

Real will is a sign of a very high degree of Being in comparison with the Being of the ordinary man. But only those people who possess such Being can do.

All other people are simply automatons, machines, or mechanical toys set in motion by external forces, acting just in so far as the "spring" placed in them by surrounding accidental conditions acts, and this spring can neither be lengthened or shortened, nor changed in any way on its own initiative. (48.1204)

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

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

A planet where Beelzebub's first educator and teacher, the Great Saroonoorishan, has his permanent existence. Deskaldino represents the destination of profound spiritual pilgrimage for Beelzebub, who describes Saroonoorishan as "the fundamental cause of all the spiritualized parts of my genuine common presence" and "the prime creator of my genuine being" (35.658). Beelzebub requests the ship 'Karnak' to alter its course to visit this planet so he can "fall once more at the feet of the prime creator of my genuine being" and receive his "creator-benediction." The journey to Deskaldino presents navigation challenges, as the direct route lies through the solar system Salzmanino, which contains cosmic concentrations that transform and radiate the dangerous substance Zilnotrago, making unhindered passage difficult.

Quotes from the 1950 text:

My request to you is that you consent after the visit to the holy planet Purgatory, to give our ship 'Karnak' such a course of falling that on the way we may reach the surface of the planet Deskaldino.

The point is that, in the present period of the flow of time on that planet, the Great Saroonoorishan, my first educator, so to say the fundamental cause of all the spiritualized parts of my genuine common presence, has the place of his permanent existence.

I should like, as at that first time, before going to the sphere on which I arose, to profit by this occasion and fall once more at the feet of the prime creator of my genuine being. (35.657-658)

I do not know just what obstacles there were then for the captain of the ship 'Omnipresent', but in the present case, on the direct route between the holy planet Purgatory and the planet Deskaldino, there lies the solar system called Salzmanino, in which there are many of those cosmic concentrations which, for purposes of the general cosmic Trogoautoegocratic process, are predetermined for the transformation and radiation of the substances Zilnotrago; and therefore the direct falling of our ship 'Karnak', unhindered, through this system, will scarcely be possible. (35.659)

Location in Book: First appearance: Chapter 35, page 657-659. Also mentioned at the end of Chapter 41 as the destination after unforeseen stopping.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Deskaldino represents one of the most profound relationships in Gurdjieff's cosmology - that between student and first teacher. The planet serves as a symbol of the eternal gratitude that genuine spiritual development creates toward one's authentic educator. Beelzebub's previous successful visit there during his return from first exile demonstrates that the journey, while difficult, is possible and deeply meaningful. The fact that Saroonoorishan has his "permanent existence" there suggests this is a planet of highly developed beings devoted to the education and formation of others' essential being-parts.

A harmful condition that results when only one part of a being's whole presence acquires a different tempo from the rest, causing the being to become "lopsided." This occurs when someone forces inner development beyond what their planetary body can harmoniously accommodate, disrupting the natural law-conformable gradualness (Kaznookizkernian) that governs proper cosmic development. As Beelzebub warns Hassein: "if you wish that your 'active mentation' during your future responsible existence should proceed correctly and productively, you must now... not occupy yourself at all for a while with such mentation... otherwise 'Dezonakooasanz' will result in you, that is to say, only one part of your whole presence will acquire another tempo, and in consequence you will become again, as your favorites would say, 'lopsided'" (46.1172).

Quote from the 1950 text:

One must notice that in the Megalocosmos the blending of the tempos proceeds only 'Kaznookizkernian,' that is, as your favorites would say, with 'law-conformable gradualness.'

And so, if you wish that your 'active mentation' during your future responsible existence should proceed correctly and productively, you must now, if such a mentation has already begun in you and if such an inner process has undesirable consequences for your planetary body, not occupy yourself at all for a while with such mentation, however much you may like it and however greatly it may interest you, otherwise 'Dezonakooasanz' will result in you, that is to say, only one part of your whole presence will acquire another tempo, and in consequence you will become again, as your favorites would say, 'lopsided.' (46.1172)

Location in Book: Single appearance: Chapter 46, page 1172.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of the most practical warnings in Gurdjieff's teaching about the dangers of forcing spiritual development. The concept emphasizes that sustainable inner work must respect the natural rhythms and limitations of the physical body and overall being-development. Dezonakooasanz occurs when intellectual or emotional development proceeds at a pace that creates disharmony with other parts of the being, violating the cosmic principle of Kaznookizkernian (law-conformable gradualness). This condition illustrates why justice toward the "unconscious part of a being" (the planetary body) is essential - forcing development beyond what the body can accommodate creates internal discord rather than authentic growth.

A specific form of racial extinction that was named by the learned members of the society Akhaldan to describe the cessation of a race due to progressive anatomical degeneration. This term was used to classify the extinction of a small group of three-brained beings who lived in isolation on the island of Balakhanira, situated west of Atlantis. The extinction occurred because "several centuries before the final cessation of their race, there began gradually to narrow in their beings of the female sex what is called the pelvis" (42.1054). This progressive narrowing eventually made natural childbirth impossible, requiring all births to be accomplished through surgical intervention called "Sitrik" (ancient Caesarian operations). Despite this medical adaptation, the group ultimately became extinct through this particular biological dead-end.

Quote from the 1950 text:

The continuation of the race of this small group ceased owing to this same strange particularity of the formation of the planetary body of the beings of the female sex, and this form of cessation of the race was then called by the learned members of the society Akhaldan, 'Dezsoopsentoziroso.'

This extraordinary particularity was that several centuries before the final cessation of their race, there began gradually to narrow in their beings of the female sex what is called the pelvis.

The progressiveness of this narrowing was such that two centuries before the final cessation of their race, they were already producing all the accidental conceptions in them and the so to say 'haphazard' forming of these conceptions for their appearance, as is said there, 'in God's World' by the means then called 'Sitrik,' namely, by means of what is now called Caesarian operations. (42.1054)

Location in Book: Single appearance: Chapter 42, page 1054.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents a scientific classification system used by the ancient learned society Akhaldan to catalog different forms of species extinction. This particular example serves as both a historical precedent and a warning within Gurdjieff's narrative, as Beelzebub observes similar anatomical changes beginning to appear among contemporary American beings, leading him to question whether their descendants will still continue to arise. The term illustrates Gurdjieff's attention to biological and evolutionary processes within his cosmological framework, demonstrating how isolated populations can develop fatal evolutionary dead-ends despite technological adaptations.

A type of horse from the locality named Transcaucasia, used in Gurdjieff's allegorical description of contemporary human development. In "From the Author," Gurdjieff uses the image of "a carriage just out of the factory, made on the latest model, polished by genuine German craftsmen from the town of Barmen, and harnessed to the kind of horse which is called in the locality named Transcaucasia, a 'Dglozidzi'" to illustrate the contradictory nature of modern humans (48.1198). The author's parenthetical explanation reveals that "Dzi" means horse and "Dgloz" is "the name of a certain Armenian specialist in buying utterly worthless horses and skinning them," indicating that a "Dglozidzi" is essentially a worthless horse destined for slaughter - symbolizing the degraded emotional life that powers contemporary civilization's sophisticated intellectual development.

Quote from the 1950 text:

A carriage just out of the factory, made on the latest model, polished by genuine German craftsmen from the town of Barmen, and harnessed to the kind of horse which is called in the locality named Transcaucasia, a "Dglozidzi." ("Dzi" is a horse; "Dgloz" is the name of a certain Armenian specialist in buying utterly worthless horses and skinning them). (48.1198)

Location in Book: Single appearance: Chapter 48, page 1198.

Etymology / Notes: The compound term combines "Dzi" (horse in the Transcaucasian locality) with "Dgloz" (the Armenian horse trader's name), creating "Dglozidzi" - a horse associated with this specialist who deals in worthless animals for slaughter. The term functions within Gurdjieff's extended metaphor comparing human development to a hackney carriage system, where the horse represents the emotional center. The image of a sophisticated German carriage pulled by a horse destined for the slaughterhouse perfectly captures the author's critique of modern education - refined intellectual development paired with utterly degraded emotional life.

A particularly maleficent invention of the ancient Greeks that has passed directly to the beings of contemporary England, who now call it "sport." Diapharon represents one of the most harmful practices inherited from ancient Greek civilization, which contemporary English beings have adopted and now spread throughout the planet. Beelzebub explains that he will provide detailed explanation about this contemporary sport "at the end of my tale," but notes that through this practice, beings not only further shorten their already brief existence but also cause various forms of premature death, particularly among professional wrestlers and athletes who experience what is called "one-third death" through premature exhaustion of the Bobbin-kandelnost of their moving-center (29.443).

Quotes from the 1950 text:

This particular maleficent invention of theirs the ancient Greeks called 'Diapharon,' and the contemporary beings call 'sport.' (29.432)

For instance, a one-third death on account of the Bobbin-kandelnost of the moving-center or 'spinal-brain' often occurs there among those terrestrial beings who give themselves up to that occupation which the beings belonging to the contemporary community England now practice, thanks to the maleficent invention of the ancient Greeks, and which maleficent occupation they now call sport. (29.443)

Location in Book: First appearance: Chapter 29, page 432. Extensively discussed throughout Chapter 29 with detailed analysis of its harmful consequences and comparison to Russian vodka as a tool of social control.

Etymology / Notes: The term appears to derive from the Greek "dia" (through/across) and "pharon" (possibly related to carrying or bearing), suggesting movement or activity. Beelzebub's analysis reveals sport as a continuation of the Greek tradition of inventing harmful practices that appear beneficial but actually damage beings. The contemporary English adoption and global spread of Diapharon parallels how power-possessing beings use it for social control, similar to how Russian authorities used vodka. Beelzebub's statistics show that professional wrestlers never live beyond forty-nine years, demonstrating the practice's lethal effects on the moving-center. The term represents Gurdjieff's critique of competitive athletics as a socially sanctioned form of self-destruction that prevents genuine development while creating the illusion of physical improvement.

A certain type of psychological experiencing or inner process that occurs in beings due to the peculiar German grammatical rule of placing negation after the affirmative. As Beelzebub explains, this grammatical structure causes listeners to "first of all receive a suggestion as if it were subject to actualization and thus there must proceed in him a certain 'being-Diardookin,' or as they themselves would say, a certain 'experiencing'" before hearing the negation "nicht" at the end (36.662). This phenomenon gradually accumulates in beings' common presences, contributing to the specific psychological characteristics of contemporary Germans.

Quote from the 1950 text:

Thanks to this grammatical rule of theirs, either listener during an exchange of opinions, first of all receives a suggestion as if it were subject to actualization and thus there must proceed in him a certain 'being-Diardookin,' or as they themselves would say, a certain 'experiencing,' and only later, at the end, when speaking according to their grammatical rule, do they pronounce their famous 'nicht'; so that each time, as a result, there is accumulated in their common presences that which in totality actualizes, though slowly yet surely, this mentioned 'specificness' in their common psyche. (36.662)

Location in Book: Single appearance: Chapter 36, page 662.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents Gurdjieff's analysis of how grammatical structures can influence psychological processes. The phenomenon occurs because German grammar requires the negation particle "nicht" to be placed at the end of sentences rather than before the verb, causing listeners to initially process affirmative suggestions before receiving the negation. This linguistic-psychological observation demonstrates Gurdjieff's sophisticated understanding of how cultural patterns, even grammatical rules, can shape collective psychological characteristics over time.

Dimtzoneero refers to being-duty toward an "essence-word" that one has given to oneself - a sacred personal commitment or vow that must be fulfilled regardless of personal convenience or comfort. Beelzebub explains that when he was exhausted from his medical work in Turkestan and considered returning to Mars for rest, "there arose before me my personal-individual 'being-Dimtzoneero,' that is, my being-duty towards what is called the 'essence-word' I had given to myself" (33.583). This essence-word was his commitment to remain among Earth beings until he had fully understood the causes of their strange psyche. The term represents the sacred obligation that arises from conscious self-imposed commitments, which take precedence over personal desires for comfort or convenience. Such essence-words create binding duties that must be fulfilled as a matter of being-integrity, demonstrating the difference between mechanical promises and conscious vows made from one's essential nature.

Quote from the 1950 text:

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

And this essence-word I had given myself, when beginning my sixth descent, was to exist there among your favorites until such time as I should finally have made clear to my mind all the facts which were the causes of the gradual formation of the mentioned exclusively strange being-psyche of their common presence. (33.583)

Location in Book: Single appearance: Chapter 33, page 583, within Beelzebub's account of his work as a hypnotist and physician in Turkestan during his sixth descent to Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept illustrates the distinction between ordinary promises (which can be broken for convenience) and sacred essence-commitments that become binding obligations for conscious beings. The "essence-word" represents a vow made from the deepest part of one's being, creating a Dimtzoneero that overrides personal comfort and demonstrates true being-integrity. This reflects Gurdjieff's teaching that conscious development requires the ability to make and keep commitments that serve higher purposes rather than personal convenience.

A term signifying "day" in cosmic time measurement, appearing both as "dianosk" (lowercase) and "Dionosk" (capitalized) throughout the 1950 text. As Beelzebub explicitly explains, "Dionosk signifies 'day'" (10.91). In its lowercase form "dianosk," the term refers to ordinary daily periods, as when Hassein mentions that "during the last 'dianosk' I actively pondered a great deal" (46.1162). In its capitalized form "Dionosk," it takes on sacred significance, referring to holy days associated with cosmic processes and sacred sacraments. Hassein describes how "these Dionosks are regarded among us on the planet Karatas as great holy days and are called 'Helping-God-Dionosks'" (39.795). The most sacred of these are the "Dionosks-of-the-sacred-sacraments-of-Serooazar," which correspond to spring days when beings throughout the universe engage in the sacred act of species continuation, representing "the most sacred of all sacred Divine sacraments" (39.794-795).

Quotes from the 1950 text:

Sometimes this destruction of one another's existence proceeded there not in one region alone but in several, and would last not just one 'Dionosk' but many 'Dionosks' and sometimes even for whole 'Ornakras.' (Dionosk signifies 'day'; Ornakra signifies 'month.') (10.91)

Do not worry about me, my dear Grandfather, this state of mine will soon pass. Evidently during the last 'dianosk' I actively pondered a great deal and in all probability, from this unaccustomed 'newly tempoed' functioning, the general tempo of the functioning of the whole of my common presence has changed. (46.1162)

...I only know that these Dionosks are regarded among us on the planet Karatas as great holy days and are called 'Helping-God-Dionosks,' and I know that for these great holy days, the Dionosks, all our beings, 'Actavus' as well as 'Passavus,' prepare themselves almost from the end of the previous holy day... (39.795)

Location in Book: First appearance: Chapter 10, page 91 (Dionosk). The lowercase "dianosk" appears in Chapter 46, pages 1162-1164. The sacred "Dionosks" are extensively discussed in Chapter 39, pages 794-796, in connection with the sacred sacraments of Serooazar.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The dual usage (lowercase for ordinary time, capitalized for sacred time) reflects Gurdjieff's distinction between mechanical existence and conscious participation in cosmic processes. The sacred Dionosks represent periods when cosmic concentrations begin new completing movements, making them cosmically significant times for the continuation of species and the performance of sacred sacraments throughout the universe.

Disputekrialnian-friction is the sacred inner struggle that occurs between the desires of the planetary body and the aims of the higher divine part in three-centered beings. This friction arises because "every wish of the planetary body is taken as undesirable for the higher divine part which has to be coated and perfected" (39.802). All three-centered beings throughout the Great Megalocosmos must constantly carry on this "relentless struggle against the wishes of their planetary bodies" in order to generate the necessary conditions for higher being development. The friction produced by this inner opposition is specifically called "Disputekrialnian-friction," and from it are formed those sacred crystallizations from which the higher Divine being-part arises and is perfected within beings. This represents one of the fundamental mechanisms by which conscious inner work transforms the raw materials of ordinary existence into the sacred substances required for spiritual development.

Quote from the 1950 text:

In other words, every wish of the planetary body is taken as undesirable for the higher divine part which has to be coated and perfected, and therefore all three-centered beings of our Great Megalocosmos constantly carry on a relentless struggle against the wishes of their planetary bodies so that there should be formed in them, in this struggle from the what is called 'Disputekrialnian-friction,' those sacred crystallizations from which their higher Divine being-part arises and is perfected in them. (39.802)

Location in Book: Single appearance: Chapter 39, page 802, within Beelzebub's explanation of the holy planet Purgatory and the universal struggle required for higher being development in all three-centered beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, likely combining "dispute" (suggesting conflict or opposition) with the suffix "-krialnian" (possibly related to other friction-generating processes like "Zernofookalnian-friction"). The concept parallels other forms of sacred friction in Gurdjieff's system, emphasizing that conscious inner conflict is essential for higher being development. The second being-body serves as the neutralizing force in this struggle, remaining indifferent to mechanical manifestations but tending to unite with whichever desires predominate in the active manifestations of the being.

The "Divine impulse" refers specifically to the being-impulse of "Objective Conscience" as deposited by the higher powers in the common presence of three-brained beings. It arises from the localization of particles of the "emanations-of-the-sorrow" of our omni-loving and long-suffering-endless-creator and is often regarded as a "Representative of the Creator" (27.372). Although data for this impulse remain crystallized in the subconsciousness of most beings on Earth, its participation in waking consciousness is obstructed by the dominance of egoism and other maleficent psychic properties. The impulse can manifest only through inner struggle between planetary and higher being-functionings, giving rise to desires and non-desires. True conscience proceeds only when non-desires are consciously supported, aligning with the essence of the creator.

Quotes from the 1950 text:

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

In consequence of this, every three-centered being of our Great Universe, and also we men existing on the Earth, must, owing to the presence in us also of the factors for engendering the Divine impulse of 'Objective Conscience,' always inevitably struggle with the arising and the proceeding within our common presences of two quite opposite functionings giving results always sensed by us either as 'desires' or as 'nondesires.' (27.372)

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (27.373)

Location in Book: First appearance: Chapter 21, page 235. Elaborated extensively in Chapter 27 during Beelzebub's recounting of the labors of Ashiata Shiemash (pp. 368-386).

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

Djamdjampal is the refectory aboard the intersystem ship 'Karnak' where all passengers gather periodically to feed on both the second and first being-foods. Unlike the Djameechoonatra, which is described as being specifically for the second being-food, the Djamdjampal serves as the comprehensive dining facility for all forms of nourishment. Passengers are summoned to the Djamdjampal by "cross-currents" or "agitations" in the ether that penetrate the entire ship. The space represents the organized communal life aboard cosmic vessels, where the taking of nourishment becomes a collective sacred activity that brings beings together for both sustenance and fellowship. Hassein's reference to pondering profound questions "during the sacred sacrament in the Djamdjampal" (43.1055) indicates that this space serves not merely for physical feeding but as a place where deeper contemplation and spiritual nourishment occur simultaneously.

Quotes from the 1950 text:

At this point of Beelzebub's tales, what is called a "cross-current" or "agitation" began in the ether which penetrated the whole of the ship 'Karnak'. This signified that the passengers of the ship 'Karnak' were summoned to the "Djamdjampal," that is, that "refectory" of the ship in which all the passengers together periodically fed on the second and first being-foods.

So Beelzebub, Hassein, and Ahoon ceased their conversation and hastily went off to the Djamdjampal. (42.1054)

My thoughts constantly return to this perplexing question and were even concentrated on it during the sacred sacrament in the Djamdjampal. (43.1055)

Location in Book: First appearance: Chapter 42, page 1054. Also mentioned in Chapter 43, page 1055, where Hassein reveals that he continued contemplating the tragedy of Earth beings' periodic mutual destruction even during the sacred feeding process.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Djamdjampal differs from the Djameechoonatra in that it serves both first and second being-foods, making it the primary communal dining facility aboard the ship 'Karnak'. Hassein's description of the feeding as a "sacred sacrament" emphasizes the spiritual significance of conscious nourishment, where physical sustenance and inner development occur together in a properly organized cosmic environment.

Djameechoonatra is the common dining hall aboard the intersystem ship 'Karnak' where passengers collectively take the second being-food. Beelzebub describes it as "a kind of terrestrial 'monasterial refectory' in which the second being-food is collectively taken" (45.1160). The space serves not only for nourishment but also as a social center where beings spend time in conversation after eating. Passengers are summoned to the Djameechoonatra by artificially produced vibrations that penetrate their common presences and act upon the "wandering nerves" of the stomach, serving as an announcement for assembly. This communal dining arrangement reflects the organized social structure of cosmic ship travel, where beings gather for both physical sustenance and meaningful discourse.

Quotes from the 1950 text:

At this point of Beelzebub's tales, there were diffused all along the intersystem ship 'Karnak' artificially produced vibrations which had the property of penetrating into the common presences of all the passengers of the ship and which acted on what are called the "wandering nerves" of the stomach.

This artificially produced manifestation was an announcement to the passengers about their assembling in the common what is called "Djameechoonatra," a kind of terrestrial "monasterial refectory" in which the second being-food is collectively taken. (45.1160)

After the process of taking in the second being-food, Beelzebub did not immediately return from the "Djameechoonatra" where they usually spent their time in conversation, but first went to his "Kesshah." (46.1161)

Location in Book: First appearance: Chapter 45, page 1160. Also appears in Chapter 46, pages 1161 and 1162, where it serves as the setting for Hassein's profound realization about the tragic fate of Earth beings and their higher being-bodies.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Djameechoonatra represents more than mere dining - it serves as a space for contemplation and discourse, as evidenced by Hassein's deep emotional response to his grandfather's teachings while participating in the sacred feeding of the second being-food. The comparison to a "monasterial refectory" emphasizes the sacred and communal nature of taking nourishment aboard cosmic vessels.

Djamtesternokhi are mechanical watches that Beelzebub uses as an extended metaphor to explain how beings who exist according to the principle Itoklanoz have predetermined lifespans and capacities. As Beelzebub states, "such Djamtesternokhi or mechanical watches are of different what are called 'systems,' yet they are all constructed on the same principle of 'tension-or-pressure-of-the-unwinding-spring'" (29.439). Just as these mechanical devices contain springs calculated for specific durations - twenty-four hours, a week, a month - beings formed under Itoklanoz have finite "Bobbin-kandelnosts" crystallized in their three brains that determine both their lifespan and capacity for associations and experiences. The analogy reveals that contemporary Earth humans, unlike beings who can consciously self-perfect, operate with mechanical limitations that make them entirely dependent on external conditions for the duration and quality of their existence.

Quotes from the 1950 text:

For the greater elucidation of this question and for your better understanding, and also not to waste time on explanations concerning the essence itself and also the forms of functioning of such definite cosmic realizations as these just-mentioned Bobbin-kandelnosts, which are lawfully crystallized in the localizations or brains of those beings who exist only on the basis of Itoklanoz, I intend to take as an elucidating example just those 'Djamtesternokhi' such as your favorites also have and which they call 'mechanical watches.' (29.439)

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

Just as the duration of the movement of mechanical watches depends upon the spring they contain, so the duration of the existence of beings depends exclusively on the Bobbin-kandelnosts formed in their brains during their arising and during the process of their further formation. (29.440)

Location in Book: First appearance: Chapter 29, pages 439-440. The extended comparison continues through page 445, where Beelzebub elaborates on how the "regulator" mechanism in watches corresponds to "Iransamkeep" in beings - the capacity for harmonious functioning of all three brains rather than mechanical dependence on only one or two centers.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The metaphor serves Gurdjieff's teaching about conscious versus mechanical existence: while mechanical watches and mechanically-existing beings both operate through predetermined "windings," beings retain the theoretical possibility of transcending mechanical limitations through conscious harmonious functioning of all three centers - though contemporary Earth humans have largely lost this capacity due to their abnormal conditions of existence.

Djartklom is the sacred cosmic process whereby the Omnipresent-Okidanokh separates into its three fundamental sources - the holy forces of affirming, denying, and reconciling - which then independently concentrate to form new formations. This separation occurs immediately upon Okidanokh's entry into any cosmic unit, enabling the operation of the sacred law of Triamazikamno. As Beelzebub explains, "immediately on entering as a whole into any cosmic unit, there immediately occurs in it what is called 'Djartklom,' that is to say, it is dispersed into the three fundamental sources from which it obtained its prime arising" (17.139). Djartklom proceeds not only in cosmic concentrations but also within the presence of individual beings, either through their conscious fulfillment of being-Partkdolg-duty or through a lawful process of Nature called Kerkoolnonarnian-actualization.

Quotes from the 1950 text:

The first peculiarity is, that, when a new cosmic unit is being concentrated, then the Omnipresent-Active-Element' does not blend, as a whole, with such a new arising, nor is it transformed as a whole in any definite corresponding place - as happens with every other cosmic crystallization in all the said cosmic formations - but immediately on entering as a whole into any cosmic unit, there immediately occurs in it what is called 'Djartklom,' that is to say, it is dispersed into the three fundamental sources from which it obtained its prime arising, and only then do these sources, each separately, give the beginning for an independent concentration of three separate corresponding formations, within the given cosmic unit. (17.139)

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

Location in Book: First appearance: Chapter 17, pages 139-140. Extensively elaborated throughout Chapter 17 (pp. 139-147) in connection with Okidanokh, Triamazikamno, and the self-perfecting possibilities of three-brained beings. Further discussed in Chapters 18, 22, 30, and 32.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The process of Djartklom is essential to lawful world-creation and world-maintenance, as it enables the actualizing, "at the outset, in every such new arising, the sources for the possible manifestation of its own sacred law of Triamazikamno" (17.139). When Djartklom occurs within beings, each of the three holy forces blends with kindred perceptions and localizes in the corresponding brain, forming what is known as being-Impulsakri.

A special fabric woven only by the Kurds, used to screen the sacred Mungulls (purification fires) in Kurdish purification rituals. According to Beelzebub's description of Kurdish customs observed on the continent of Asia, "these sacred Mungulls are usually screened by the very best 'Djedjims,' that is, by a special fabric woven only by the Kurds" (42.1027). The Djedjims serve as ceremonial screens that provide privacy and reverence for the purification ritual in which individuals fumigate their sex organs with smoke from burning roots before entering the main room of a dwelling. This custom is presented by Beelzebub as one of many Asian practices designed for genuine hygienic and moral purposes, in contrast to European customs that serve only vanity and concealment.

Quote from the 1950 text:

Each person going into the hut must approach and take a few roots out of the hanging box and throw them into the fire, and afterwards, in the smoke from the burning of these roots, fumigate his sex organs. In the case of a woman, she simply spreads her skirt and stands over the Mungull! If it is a man, he either takes off or lets down his trousers and also stands over the said smoke.

Only after such a purification can they enter the chief room; otherwise, as they affirm, not only will evil influences be brought into the house, but owing to these accumulated influences, a man might contract very evil diseases.

These sacred Mungulls are usually screened by the very best 'Djedjims,' that is, by a special fabric woven only by the Kurds. (42.1027)

Location in Book: Single appearance: Chapter 42, page 1027, within Beelzebub's broader discussion contrasting Asian customs designed for genuine hygiene and morality with European customs that serve only vanity and concealment.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Djedjims represent the intersection of practical functionality and sacred purpose - they are both the "very best" quality fabric and specifically made for religious use. The term appears within Beelzebub's systematic comparison of Asian and European customs, where Asian practices like this are presented as having genuine hygienic and moral purposes, while European customs are characterized as serving only "to conceal the real state of affairs" and "to disguise the undesirable forms of one's exterior." The specificity that only Kurds weave this fabric suggests the preservation of traditional craft knowledge within particular cultural communities.

The most sacred cosmic process in which the highest being-body - called the Soul - is intentionally coated after the being has already undergone the second sacred process of death. Unlike the more commonly discussed coating of the Kesdjan-body through the sacred Almznoshinoo, Djerymetly begins with the formation of the Soul itself, and only thereafter is the sacred Almznoshinoo produced. According to Beelzebub, "this most sacred process consists in this, that when there is intentionally first produced the coating of the highest being-body, namely, the 'body of the Soul,' only afterwards, as in the first case, is the sacred Almznoshinoo produced" (38.727). This sacrament can only be performed when the higher-being bodies are still within contactable range of the planet where the process occurs, and its maintenance requires beings to consciously feed the Kesdjan-body with their own sacred Aiesakhaldan.

Quote from the 1950 text:

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

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

It is possible of course to produce both these processes only in that case, if such higher being-bodies are still in those spheres contactable by the sphere of that planet on which these 'sacred sacraments' are produced.

And in addition, these formations evoked intentionally and consciously by definite beings can exist and maintain connection and communication with them only as long as the beings who produce these formations, consciously feed the body Kesdjan with their own sacred 'Aiesakhaldan.' (38.726-727)

Location in Book: Single appearance: Chapter 38, pages 726-727, in the context of Beelzebub's explanation of the highest sacred processes of posthumous being-development and the intentional sacraments performed by initiated individuals.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Though mentioned only once, its structural parallel to other sacred processes like Almznoshinoo and Djartklom indicates its fundamental role in cosmic transmutation. Djerymetly represents the ultimate achievement of posthumous spiritual work - the materialization not just of the second body (Kesdjan), but of the third and highest body (Soul). The requirement that performers feed this formation with their own sacred Aiesakhaldan indicates a reciprocal dependency between the inner efforts of living beings and the autonomous life of the highest being-bodies, demonstrating how conscious work creates ongoing cosmic responsibilities.

The capital city of the ancient country Kurlandtech, located in the center of the continent Asia, where the Very Saintly Ashiata Shiemash established his headquarters and founded the brotherhood that later became known as Heechtvori. After his illumination on Mount Veziniama, Ashiata Shiemash "did not again return to the city of Babylon but went straight to the capital city Djoolfapal of the country then called Kurlandtech, which was situated in the middle of the continent Asia" (27.366). In Djoolfapal, he met with like-minded monks from existing monasteries and began the systematic work of enlightening their Reason with objective truths about the Divine impulse of genuine conscience. The city served as the spiritual and organizational center from which initiated brothers were sent to establish similar brotherhoods throughout Asia, while "the Very Saintly Ashiata Shiemash remained in the town Djoolfapal from where he guided the activities of these helpers of his" (27.373).

Quotes from the 1950 text:

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

And so, after arriving in the town Djoolfapal, the Very Saintly Ashiata Shiemash established corresponding relations with these brethren of the mentioned brotherhood who were working upon that abnormally proceeding functioning of their psyche which they themselves had constated, and he began enlightening their Reason by means of objectively true information, and guiding their being impulses in such a way that they could sense these truths without the participation either of the abnormally crystallized factors already within their presences, or of the factors which might newly arise from the results of the external perceptions they obtained from the abnormally established form of ordinary being-existence. (27.367)

When the common work of the brotherhood founded in the town Djoolfapal was finally established, the Very Saintly Ashiata Shiemash began sending the said great initiates with corresponding directions to other countries and towns of the continent Asia, in order to organize similar brotherhoods there also, while he himself remained in the town Djoolfapal from where he guided the activities of these helpers of his. (27.373)

Location in Book: First appearance: Chapter 27, page 366. The city features prominently throughout pages 366-374 as the central location for Ashiata Shiemash's foundational work with the Heechtvori brotherhood and the spread of teachings concerning Divine conscience.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Djoolfapal represents both a geographic and spiritual center - the deliberate choice to establish the work there rather than in Babylon reflects Ashiata Shiemash's conscious decision to create new conditions for the transmission of objective truths about conscience. The city's location "in the middle of the continent Asia" suggests its suitability as a coordinating center for the expansion of the brotherhood's influence. The presence of existing monasteries in and around Djoolfapal provided a foundation of prepared individuals who could be enlightened and developed into the initial core of the Heechtvori brotherhood, from which the movement spread across Asia.

The term used by the great Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel to designate the seven obvious "different manifestations" of the sacred cosmic law of Heptaparaparshinokh. When the brothers discovered two additional particularities called "Sooanso-Toorabizo" (meaning "obligatory gap aspects of the unbroken flowing of the whole"), they renamed their branch of knowledge the law of "ninefoldness" rather than "sevenfoldness," adding these two newly discovered particularities to the seven obvious Dooczako (40.831). The brothers demonstrated through their experimental apparatus Alla-attapan that "the Dooczako of any one result acts on the corresponding Dooczako of another, precisely the same as it functions in that Dooczako which is one of the seven aspects of this whole cosmic result," proving the fundamental unity underlying apparently different cosmic phenomena like opium, white-ray, and sound (40.832).

Quotes from the 1950 text:

...they were even the first there on Earth who also constated two of the three chief law-conformable particularities present in that great law about which I have already spoken to you, and, namely, they were the first to constate two of its Mdnel-Ins; they then called that branch of genuine knowledge, similar to that which on the continent of Atlantis was called the 'seven-aspectness-of-every-whole-phenomenon,' the law of 'ninefoldness' and they called it thus because they added to the seven obvious 'different-manifestations,' called by them 'Dooczako,' of this great law, these two particularities first constated by them and named by them 'Sooanso-Toorabizo,' which name meant 'obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole.' (40.831)

...that in the very essence of all these three 'transitory results' of cosmic processes, and, namely, in the Polormedekhtian product, called there opium, in the white-ray and in sound there are the same properties, and, namely, there are in all these three outwardly quite different cosmic phenomena precisely the same what are called 'actualizing constructions' that is to say, for their manifestness there are in them precisely the same 'mutually-acting-law-conformablenesses,' and in all three of these outwardly different apparently independent manifestations the functioning of these 'mutually-acting-law-conformablenesses' have precisely the same action on each other as they have in their own manifestations, that is to say, the Dooczako of any one result acts on the corresponding Dooczako of another, precisely the same as it functions in that Dooczako which is one of the seven aspects of this whole cosmic result. (40.832)

Location in Book: First appearance: Chapter 40, page 831. The term recurs on page 832 in the context of the brothers' experimental demonstrations proving the correspondence between different cosmic phenomena.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Dooczako represents the seven distinct aspects or manifestations within any complete cosmic process, corresponding to what Western esoteric tradition calls the seven notes of the octave or the seven aspects of any whole phenomenon. The brothers' discovery that these seven obvious aspects were supplemented by two additional "obligatory gap aspects" (Sooanso-Toorabizo) led to their reformulation of cosmic law from sevenfoldness to ninefoldness, revealing that what appears as continuous process actually contains necessary interruptions that require conscious intervention. This corresponds to Gurdjieff's teaching about the missing semitones in the musical octave where additional effort is needed for processes to continue.

A cook mentioned in the satirical Russian discourse that Beelzebub quotes while describing contemporary American civilization and their canned foods. Doonyasha appears in the context of a Russian being's rhapsodic praise of fish dishes during Lent, where she is credited with a culinary breakthrough: "when our incomparable Doonyasha finally succeeded in placing within the layers of the pie for the 'gromwell fish soup with turbot livers' a series of secondary layers" (42.1014). This achievement leads the Russian speaker to realize that the excellence of Lenten cuisine is due not to the skills of chefs and cooks, but to the blessed fishes themselves. The mention of Doonyasha serves as part of Beelzebub's satirical portrayal of Russian culinary enthusiasm and religious sentiment, contrasting with his critique of American mechanized food production.

Quote from the 1950 text:

On the day, peculiarly blessed for those near to me, when I became worthy to understand this truth, that is to say, when our incomparable Doonyasha finally succeeded in placing within the layers of the pie for the 'gromwell fish soup with turbot livers' a series of secondary layers, I understood with my whole being that this had been a great mistake on our part.

First I understood this myself, and afterwards I proved it to the whole of my household, that if we have so many varied and most tasty dishes during Lent, we are indebted only to our blessed and glorious fishes alone. (42.1014)

Location in Book: Single appearance: Chapter 42, page 1014, within the extended satirical Russian monologue about fish dishes during Lent that Beelzebub uses to contrast Russian and American approaches to food.

Etymology / Notes: Doonyasha is a typical Russian diminutive name (from Avdotia/Eudokia), representing the beloved household cook whose skills are initially credited for culinary excellence before the speaker realizes that the true glory belongs to the fish themselves. This character appears within Beelzebub's broader satirical comparison between Russian culinary culture (with its religious observances, appreciation of natural ingredients, and personal relationships with food preparers) and American industrial food production (with its canned goods and mechanized processes). The mention of Doonyasha adds authenticity to the Russian voice while serving Gurdjieff's literary strategy of using cultural contrasts to highlight different approaches to essential human activities like nourishment.

An Englishman who invented the widely known medicinal powder that bears his name, "Dover's powder," which is "used there chiefly for coughs" (31.545). The original Dover's powder prescription contained opium, making it effective but potentially habit-forming. However, Beelzebub reveals through his conversations with a Russian pharmacist that the actual Dover's powder sold in pharmacies is a fraudulent substitute made from "soda, burnt sugar, and a small quantity of quinine" rather than the genuine ingredients, because real opium would be too expensive and insufficient quantities exist to supply the massive demand (31.546-547). This substitution represents one of Beelzebub's prime examples of how contemporary Earth beings engage in systematic deception while maintaining the appearance of legitimacy, as the fake powder is "in color the same as it should be according to the genuine prescription" and tastes similar due to the quinine content.

Quotes from the 1950 text:

This powder is called there 'Dover's' because it was invented by a certain Englishman whose name was Dover, and it is used there chiefly for coughs. (31.545)

This Dover's powder is, I don't know why, a very popular remedy among us in Russia, and it is used by almost all the peoples of our enormous empire.

Many hundreds of thousands of packets of powder are used here daily all over the country and the opium this powder ought to contain is, as you know, no cheap thing and if real opium were put into this powder, the opium alone would cost us pharmacists six or eight kopecks a packet, and we have to sell this powder for three to five kopecks. Besides, even if all the opium from the whole of the globe were collected the position would be the same, there would not be enough for our Russia alone.

So instead of the prescription of Doctor Dover we pharmacists have invented another prescription consisting of such substances as are easily obtainable and which are accessible and profitable for everybody. (31.546)

And besides, speaking candidly, our new composition of Dover's powder is much better than the real one made from the prescription of Dover himself, if only because it contains no substance injurious to the organism.

For instance, according to the prescription of Doctor Dover himself opium must enter into the composition of his powder.

And you know the properties of opium? If a man takes it often enough even in small doses, his organism soon gets so accustomed to it that later, if he ceases dosing himself, he suffers intensely.

But from the powder made from our prescription this would never happen, since it contains none of that opium or any other substance harmful to the organism. (31.551)

Location in Book: First appearance: Chapter 31, page 545. The Dover's powder discussion continues extensively through pages 546-552, serving as Beelzebub's central example of pharmaceutical fraud and the corruption of medicine by commercial interests.

Etymology / Notes: Dover represents the historical figure whose legitimate medical innovation became co-opted by a system of systematic deception. The Dover's powder case study serves as Beelzebub's paradigmatic example of how contemporary Earth civilization maintains the appearance of scientific legitimacy while systematically substituting inferior but profitable alternatives. The pharmacist's rationalization that the fake powder is "much better" because it lacks opium's addictive properties illustrates the psychological mechanisms through which beings justify fraudulent practices. This extensive passage demonstrates Gurdjieff's technique of using concrete, detailed examples to expose broader patterns of human self-deception and institutional corruption.

The condition that progressively increases in European beings due to their customs, which are "established only in order that beings may have the possibility of pleasing each other, or to conceal the real state of affairs, that is to say, to disguise the undesirable forms of one's exterior - undesirable of course only according to subjective understanding - and to conceal the nullity of one's own inner significance" (42.1028). This duality represents the split between authentic inner nature and artificial external presentation that has become endemic in modern civilization. Unlike the customs of Asia, which serve genuine purposes of hygiene or moral development, European customs create an ever-widening gap between what beings truly are and what they pretend to be, leading to the progressive decrystallization of authentic being-data and the formation of purely artificial personalities.

Quote from the 1950 text:

These customs existing there progressively increase year by year the 'duality' of the personality and mind of the beings there.

But the principal evil lies in this, that at the present time there, all the 'Oskianotznel' of the rising generation, or the education of the children, is rendered and reduced only to the adoption of these innumerable customs which exist among them and engender only immorality. Hence it is that year by year the data crystallized in them by tens of centuries for the Being 'of an image of God,' and not simply, as they themselves would say, 'of an animal,' are on the one hand decrystallized, and on the other hand their psyche is already becoming almost such as our dear Teacher defines by the words:

'There is everything in him except himself.' (42.1028-1029)

Location in Book: Single appearance: Chapter 42, page 1028.

Etymology / Notes: This duality differs from the psychological duality described in Chapter 27 (the split between consciousness and subconsciousness). The personality and mind duality specifically refers to the artificial division created by social customs that force beings to maintain false exteriors while suppressing their authentic nature. The result is what Mullah Nassr Eddin describes as beings who have "everything in them except themselves" - a condition where external acquisitions and pretenses completely eclipse genuine being. This represents a more superficial but equally destructive form of fragmentation than the deeper consciousness/subconsciousness split, as it prevents the very possibility of sincere self-knowledge and authentic relationships.

A term meaning "beaten dog," used by Beelzebub to describe the servile posture and demeanor that contemporary Earth physicians assume when called to treat wealthy patients. According to Beelzebub's satirical analysis, the intensity of a physician's desire to help and the quality of their treatment depends entirely on the smell of money in the house to which they are called. When the house smells of "English pounds," not only does the physician's inner wish to help increase to the point of "ne plus ultra," but "even in outer manifestations his planetary body at once assumes the form of a 'Dzedzatzshoon,' i.e., a 'beaten dog'" (31.542). This transformation includes the appearance of "bootlicking expressions" on their faces and their "bobtail" becoming pressed tight, almost glued, "between their legs."

Quote from the 1950 text:

Namely, if the house to which such a contemporary professional is called for help smells of what are called 'English pounds,' then in it, thanks to this smell, not only does his inner 'being-wish' to help the suffering being increase to the point of what is called 'ne plus ultra,' but even in outer manifestations his planetary body at once assumes the form of a 'Dzedzatzshoon,' i.e., a 'beaten dog.'

In the case of most contemporary physicians there even appears on their faces from this smell what are called 'bootlicking' expressions, and their 'bobtail' becomes pressed tight, almost glued, 'between their legs.' (31.542)

Location in Book: Single appearance: Chapter 31, page 542, in Beelzebub's critique of contemporary medical professionals and their mercenary motivations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Dzedzatzshoon serves as a vivid metaphor for the degraded state of human dignity when material considerations override professional integrity and genuine compassion. The image of the "beaten dog" with its tail between its legs captures both the servility and the shameful consciousness that accompanies the corruption of healing work by financial motivations. This satirical observation forms part of Beelzebub's broader critique of how contemporary human professions have become divorced from genuine service and dominated by mercenary considerations.

The middle part of the famous experimental apparatus Alla-attapan, created by the great twin brothers Choon-Kil-Tez and Choon-Tro-Pel. The Dzendvokh consisted of "a very strong frame of special form made from the tusks of 'mammoths,' on which there were stretched many strings of various lengths and thicknesses, made partly from the twisted what are called 'goat's intestines,' and partly from the tail-hairs of beings there of various exterior forms" (40.837). This string apparatus generated sound vibrations that, working in coordination with the colored rays from the Loosochepana, could transform active elements of opium and demonstrate the laws governing cosmic vibrations. The principles of the Dzendvokh were later used by King-Too-Toz to create his Lav-Merz-Nokh apparatus and eventually influenced the development of stringed musical instruments like the contemporary piano.

Quotes from the 1950 text:

This Dzendvokh consisted of a very strong frame of special form made from the tusks of 'mammoths,' on which there were stretched many strings of various lengths and thicknesses, made partly from the twisted what are called 'goat's intestines,' and partly from the tail-hairs of beings there of various exterior forms. (40.837)

The same result was obtained if instead of these colored rays, corresponding sound-vibrations of the strings of the Dzendvokh were directed upon this same active element.

Further, if any colored ray were made to pass through any active element of opium, then, passing through it, this same ray took on another color, namely, that color the vibrations of which corresponded to the vibrations of this active element; or if any colored ray were made to pass through the manifested what are called 'wave-of-sound-vibrations' still acting at that given moment from any corresponding string of the Dzendvokh, then, passing through this wave, it took on another color corresponding to the vibrations manifested by means of the given string. (40.840)

And as regards how the basic principle of the arrangement of the strings of the apparatus Lav-Merz-Nokh and also that part of the Alla-attapan, the Dzendvokh, automatically reached to your contemporary favorites, this proceeded owing to the following reasons. (40.853)

Location in Book: First appearance: Chapter 40, page 834. Recurring throughout Chapter 40 (pages 837, 840, 847, 853) in connection with the Alla-attapan apparatus and its influence on later musical and scientific developments.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Dzendvokh represents the bridge between ancient Atlantean scientific knowledge and contemporary musical instruments, demonstrating how cosmic principles of vibration were preserved through technological transmission despite the degradation of understanding. Its construction from mammoth tusks and organic materials suggests a harmony between natural forms and scientific precision that characterizes the brothers' approach to demonstrating universal laws.

A sacred being-quality that arises in three-brained beings as a result of the lawful crystallization of surplus sacred reconciling force - specifically, the superfluity of the third force of the cosmic law of Triamazikamno. This sacred will can only develop under extraordinary planetary conditions where the sacred process of Antkooano occurs, which requires that "all cosmic truths have become known to all the beings" of a planet through conscious sharing of truths learned by individual beings through their "conscious labors and intentional sufferings" (32.563-564). Unlike Essoaieritoorassnian-will, which is acquired through individual Partkdolg-duty, Egoaitoorassian-will arises through collective planetary achievement when beings voluntarily share cosmic truths they have personally acquired, creating conditions where the perfecting of Objective-Reason can proceed automatically "simply from the 'flow of time'" rather than requiring individual effort (32.563). This represents one of the highest possible evolutionary achievements for an entire planet of three-brained beings, enabling them to participate consciously in cosmic processes through the surplus of the sacred reconciling force.

Quotes from the 1950 text:

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

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

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

And all cosmic truths usually become known to all on these planets, thanks to the fact that the beings of the given planet who by their conscious labors learn some truth or other share it with other beings of their planet, and in this way all the cosmic truths gradually become known by all the beings of the given planet without any distinction. (32.563)

Thanks to this sacred process, intentionally actualized by our all-foreseeing common endless father, it is foreseen that in the three-brained beings of the given planet, during the process in their presences of the fundamental cosmic holy law of Triamazikamno, the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian-will.' (32.563)

Location in Book: Single appearance: Chapter 32, page 563, during Beelzebub's explanation of the sacred Antkooano process and Ashiata Shiemash's "essence-loving-hope" for the beings of Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Egoaitoorassian-will represents the highest possible form of collective evolutionary achievement, contrasting sharply with the individual path represented by Essoaieritoorassnian-will. The process depends on the sacred Antkooano, which Ashiata Shiemash hoped might eventually occur on Earth but which was prevented by the abnormal conditions of existence there. The crystallization occurs through the lawful operation of Triamazikamno when beings create a planetary culture of shared cosmic understanding, generating surplus reconciling force that enables automatic spiritual evolution. This concept demonstrates Gurdjieff's teaching about both individual and collective paths to higher development.

A uniquely aberrant psychic property that arose in the three-brained beings of Earth following the second Transapalnian perturbation. Egoism was gradually crystallized in their common presences due to abnormal conditions of being-existence, particularly the division into classes or castes. This property became hereditary, passed from generation to generation, and eventually supplanted the Divine impulse of objective conscience, usurping the position of the "Unique-All-Autocratic-Ruler" within the human inner organization (27.380). From this dominant position, egoism gave rise to other abnormal being-impulses such as "cunning," "envy," "hate," "hypocrisy," "contempt," "haughtiness," "servility," "slyness," "ambition," and "double-facedness" (27.379). Egoism functions as the chief obstacle to self-perfection, sincerity, and right relationship, creating a dual psyche that prevents the manifestation of genuine objective conscience in waking consciousness. In contemporary beings, egoism has become "completely crystallized" and "has swallowed up the whole of their Essence" (47.1183), making its destruction essential for spiritual salvation.

Quotes from the 1950 text:

This particular property of their psyche is called by themselves 'egoism.' (27.375)

Well, then, my boy, when the data arose in the common presences of your favorites for engendering this 'Unique-particular' being-impulse egoism and when gradually evolving and giving rise to factors ensuing from it for other also particular but now secondary strange being-impulses, this said 'Unique-property' egoism usurped the place of the 'Unique-All-Autocratic-Ruler' in their general organization; then, not only every manifestation but even what is called the 'desire-for-the-arising' of such a Divine being-impulse became a hindrance to the actions of this 'All-Autocratic-Ruler.' (27.380)

From the time when the said egoism had become completely 'inoculated' in the presences of your favorites, this particular being-property became, in its turn, the fundamental contributory factor in the gradual crystallization in their general psyche of the data for the arising of still several other quite exclusively-particular being-impulses now existing there under the names of 'cunning,' 'envy,' 'hate,' 'hypocrisy,' 'contempt,' 'haughtiness,' 'servility,' 'slyness,' 'ambition,' 'double-facedness,' and so on and so forth. (27.379)

Only such a sensation and such a cognizance can now destroy the egoism completely crystallized in them that has swallowed up the whole of their Essence and also that tendency to hate others which flows from it - the tendency, namely, which engenders all those mutual relationships existing there, which serve as the chief cause of all their abnormalities unbecoming to three-brained beings and maleficent for them themselves and for the whole of the Universe. (47.1183)

Location in Book: First appearance: Chapter 27, pages 375-381, with detailed exposition of its origin and effects. Recurs in Chapters 43-44 and prominently in Chapter 47, page 1183, where its complete crystallization and potential destruction are discussed.

Etymology / Notes: Not to be confused with healthy self-awareness, Gurdjieff's use of the term indicates a parasitic usurpation of the soul's governance structure. The cause of egoism's arising was that "owing always to the same abnormal conditions established from the very beginning after the said second Transapalnian-perturbation there, their general psyche had become dual" (27.376). Egoism is described as both a crystallized impulse and an inherited distortion, inseparable from the degeneration of planetary culture and the absence of conscience from waking consciousness. During Ashiata Shiemash's period, when conscience was active, egoism and its subsidiary impulses "entirely disappeared from the presences of most of the three-brained beings there," but returned when his work was destroyed (27.379). Its destruction is framed as essential to the salvation of humanity and requires constant awareness of mortality.

A sacred sensation that serves as the universal standard unit for the measurement of Time in Objective Science. This sensation "always appears in the Most Holy Individuals dwelling on the Most Holy Sun Absolute whenever the vision of our uni-being endlessness is directed into space and directly touches their presences" (16.124). The Egokoolnatsnarnian sensation has been established as the temporal standard "for the possibility of exactly defining and comparing the differences between the gradations of the processes of the subjective sensations of separate conscious Individuals, and also of what are called 'diverse-tempos' among various objective cosmic phenomena" throughout the Universe (16.125). All normal three-brained beings sense this sacred action forty-nine times more slowly than the sacred Individuals on the Sun Absolute, meaning Time flows forty-nine times more quickly for ordinary beings than at the cosmic center (16.127-128).

Quotes from the 1950 text:

And for the definition of Time this standard unit has from long ago been the moment of what is called the sacred 'Egokoolnatsnarnian-sensation' which always appears in the Most Holy Individuals dwelling on the Most Holy Sun Absolute whenever the vision of our uni-being endlessness is directed into space and directly touches their presences. (16.124)

This standard unit has been established in Objective Science for the possibility of exactly defining and comparing the differences between the gradations of the processes of the subjective sensations of separate conscious Individuals, and also of what are called 'diverse-tempos' among various objective cosmic phenomena which are manifested in various spheres of our Great Universe and which actualize all cosmic arisings both large and small. (16.125)

Bear in mind, first of all, that according to the data about which you will also learn when I shall later have specially explained to you the fundamental laws of World-creation and World-maintenance, it is also established by the same Objective Science that in general all normal three-brained beings, and amongst them certainly even the beings arising on our planet Karatas, sense the sacred 'Egokoolnatsnarnian' action for the definition of Time forty-nine times more slowly than the same sacred action is sensed by the sacred Individuals dwelling on the Most Holy Sun Absolute. (16.127)

Location in Book: First appearance: Chapter 16, page 124. Recurs on pages 125, 127, and 128 in the same chapter's discussion of Time and its measurement.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Egokoolnatsnarnian sensation represents the most sacred and objective temporal reference point in the cosmos, occurring only when the Creator's attention directly contacts the highest beings. This creates a universal temporal standard that establishes the relative flow of Time across different scales of cosmic existence. The forty-nine-fold difference in temporal perception between ordinary three-brained beings and the beings on the Sun Absolute demonstrates the hierarchical nature of cosmic consciousness and establishes the mathematical basis for objective temporal calculation throughout the universe.

A type of cosmic vehicle that exists in two distinct categories: those specifically designed for the holy planet Purgatory, and the great cosmic Egolionopties that serve the highest administrative functions of the Universe. The Purgatory Egolionopties "freely move in all directions in the atmosphere of the holy planet, at any desired speed, even at that speed in which the second degree suns of our Universe fall" and were invented by the famous angel, now Archangel Herkission (39.747). The great cosmic Egolionopties are far more significant - only four exist in the entire Universe, each under the jurisdiction of one of the four All-Quarters-Maintainers, and they emit a "pale blue" luminance that illuminates vast regions of space and serve as transport for the highest sacred processions of angels, cherubim, and seraphim (47.1173-1174). They are also called "Omnipresent-platforms."

Quotes from the 1950 text:

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

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

All this meant that one of the great Cosmic Egolionopties was about to come alongside the space-ship 'Karnak.'

And indeed through the transparent outer parts of the ship 'Karnak' the source of that "pale blue something" soon became visible, which lit up not only the whole of the interior of the ship 'Karnak' but also all the space of the Universe surrounding this great cosmic Egolionopty as far as the ordinary vision of beings could reach.

Of these great Egolionopties there are only four in the Universe and each of them is under the jurisdiction of one of the four All-Quarters-Maintainers of the Universe. (47.1173)

Besides all I have mentioned, there are also there the very best, in regard to convenience as well as to speed, what are called 'Egolionopties,' or, as they are still sometimes called, 'Omnipresent-platforms.' (39.747)

Location in Book: First appearance: Chapter 39, page 747. Major appearance in Chapter 47, pages 1173-1174, where one of the great cosmic Egolionopties appears to restore Beelzebub's horns.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The existence of two distinct types - the Purgatory atmospheric vehicles and the four great cosmic vessels - suggests a hierarchical system of cosmic transportation corresponding to different levels of sacred function. The great cosmic Egolionopties serve the most sacred administrative purposes, carrying high celestial beings on missions of cosmic significance, while the Purgatory models serve the practical transportation needs of the holy planet's inhabitants. The alternate name "Omnipresent-platforms" reinforces their cosmic scope and universal accessibility.

Egoplastikoori are crystallized psychic-picturings or being-convictions that arise within the Reason of a being. These mental formations can be either harmful illusions created by the "fantastic Reason" based on dubious information, or valuable crystallizations intentionally cultivated through conscious effort for future logical confrontation and the development of higher being-parts. In their negative aspect, egoplastikoori form automatically from partial expressions, false historical interpretations, or prepared opinions under the abnormal conditions of ordinary being-existence, becoming the foundation for a being's distorted "world-outlook." However, when properly cultivated through active mentation, they serve as essential data for the coating and perfection of higher being-bodies through the elaboration of the sacred substances Abrustdonis and Helkdonis (46.1165-1166). The term demonstrates the dual nature of mental crystallizations - they can either trap beings in fantasy or, when consciously formed, assist genuine inner development.

Quotes from the 1950 text:

...thanks as always to the same abnormally established conditions of ordinary being-existence, no precise information of events there... ever reaches beings of later generations. And if, by chance, something like this expression does reach them, then the fantastic Reason of your favorites constructs a whole theory on the basis of just one expression such as this, with the result that those illusory 'being-ego-plastikuri,' or what they call 'psychic-picturings' increase and multiply in their presences owing to which there has arisen in the Universe the strange 'unique-psyche' of three-brained beings which every one of your favorites has. (24.331)

And hence it is that almost a half of what are called the 'egoplastikoori' arising in the Reason of the contemporary beings of that ill-fated planet, from which what is called a 'being-world-outlook' is in general formed in beings, are crystallized just from the 'truths' invented there by these bored fishermen and their subsequent generations. (29.419)

I decided to do this in order that many diversely essenced 'Egoplastikooris' for your future logical confrontation should be crystallized in corresponding localizations in your common presence, and also in order that from active mentation the proper elaboration in you of the sacred substances of Abrustdonis and Helkdonis for the purpose of coating and perfecting both of your higher being-parts should proceed more intensively. (46.1165)

Location in Book: First appearance: Chapter 24, page 331. Recurs in Chapters 28 (page 394), 29 (page 419), and 46 (pages 1165-1166).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots, though it may combine "ego" (self) with "plastikos" (formative/moldable) to suggest self-forming mental images. Egoplastikoori represent a fundamental concept in Gurdjieff's psychology of knowledge acquisition and mental development. The term illustrates how the same psychological mechanism can produce either harmful fantasy or valuable inner material, depending on the quality of attention and intention applied. This duality reflects Gurdjieff's teaching that human mental processes are inherently neutral - their value depends entirely on conscious participation and the quality of the data from which they crystallize. The contrast between automatic formation from dubious sources versus intentional cultivation for higher development demonstrates the crucial difference between mechanical and conscious approaches to knowledge.

A periodic "particularly sharp functioning" of the strange reasons of three-brained beings, manifesting as an inherent need "to-lead-into-error-beings-around-them-similar-to-themselves" (38.735). This phenomenon causes beings to strive to be called "learned" with the designation "of new format," leading them to insert "absurdities" into genuine information when transmitting it to subsequent generations. Beelzebub describes this as a cyclical maleficent impulse that corrupts the transmission of authentic knowledge, particularly affecting those who wish to appear as authorities or scholars. During periods of Ekbarzerbazia, beings systematically distort true accounts by mixing in fabricated elements, thereby misleading future generations about important events and teachings. The term appears specifically in the context of how early Christians corrupted the accurate accounts of the sacred process Almznoshinoo performed on Jesus Christ's body Kesdjan, transforming genuine spiritual information into fantastic stories about bodily resurrection.

Quote from the 1950 text:

And so, my boy, in consequence of the fact that that period of time coincided with that 'particularly sharp functioning' which I already once mentioned, of the strange reasons of these three-brained beings pleasing to you - in the sense of the periodic 'Ekbarzerbazia' which had long been an inherent need for them 'to-lead-into-error-beings-around-them-similar-to-themselves' - at which period, many of them strove to be called 'learned,' of course, of 'new format,' and also on account of the fact that at that time there were many such beings among the mentioned ordinary beings around them, then they 'inserted' for transmission to subsequent generations, in most of the notes and expressions of those stories of the witnesses about this sacred process, such 'absurdities' that in addition to this indubitable information, that Jesus Christ was crucified on a cross, and that after the crucifixion he was buried, they also proved just as convincingly that after His crucifixion and burial, Jesus Christ was resurrected and continued to exist among them and to teach this and that, and only afterwards did He raise Himself with His planetary body to Heaven. (38.735)

Location in Book: Single appearance: Chapter 38, page 735.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ekbarzerbazia represents a key concept in Gurdjieff's analysis of how authentic spiritual knowledge becomes systematically corrupted through human vanity and the desire to appear learned. The phenomenon explains how genuine historical and spiritual events become encrusted with fantasy and superstition as they pass through generations of would-be scholars who prioritize their reputation over accuracy. This periodic manifestation of the impulse to mislead demonstrates that the corruption of knowledge is not accidental but follows predictable patterns driven by ego and the need for intellectual recognition.

A harmful substance discovered through the alchemic investigations of the great Hertoonano, which "participates in the formation of the organisms of all lives, without exception, breeding on the surface of the Earth as well as within its different spheres, as, for instance, within the Earth, in the water, in the atmosphere" (42.1021). According to Hertoonano's research, this substance causes deterioration of people's psyche and has "a particularly harmful effect only at certain times of the year" (42.1021). The substance is present "in everything which exists for the formation of the said organism, as for example in the vascular fluid of every pregnant female of every kind of life, and in such products as milk, eggs, caviar," and particularly concentrates in fish flesh (42.1021). Hertoonano's discoveries led to the institution of Christian fasting customs designed to help people "abstain at certain times of the year from products containing the, for them, harmful substance Eknokh" (42.1022).

Quotes from the 1950 text:

The results of these last researches of mine made it clear to me that although in general people's psyche does indeed deteriorate from the constant introduction into the organism of the substance Eknokh, yet this substance has a particularly harmful effect only at certain times of the year.

... from all I have said and chiefly from the experimental observations which I made on people daily during a whole year and which clearly showed me that the intensity of the harmful effect of the substance Eknokh decreases at certain times of the year, I can now confidently express my personal opinion that if the custom would be spread and confirmed, among the followers of the teachings of Jesus Christ, of abstaining during at least certain times of the year from the use of these products in the formations of which that substance Eknokh takes a special part, then if such a measure could conceivably be put into effect, it would bring the people a certain amount of benefit. (42.1021)

As my numerous alchemic investigations have shown me, the substance Eknokh participates in the formation of the organisms of all lives, without exception, breeding on the surface of the Earth as well as within its different spheres, as, for instance, within the Earth, in the water, in the atmosphere, and so on.

This substance is present also in everything which exists for the formation of the said organism, as for example in the vascular fluid of every pregnant female of every kind of life, and in such products as milk, eggs, caviar, etc... (42.1021)

But the Russian sorry Orthodox Christians, who consider themselves faithful followers of that great religion, also fast, but during their fast they eat the flesh of fish, that is to say, they eat just those organisms which contain according to the researches of the great Hertoonano that harmful substance Eknokh, precisely to guard them against which that wise and salutary custom was created. (42.1022)

Location in Book: First appearance: Chapter 42, page 1019. Recurs throughout pages 1021-1022 in the context of Hertoonano's alchemic investigations and the Kelnuanian Council's establishment of Christian fasting customs.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Eknokh represents a fundamental critique of how genuine spiritual practices become corrupted through ignorance of their scientific basis. The substance serves as the focal point for Gurdjieff's satire of Russian Orthodox fasting, which permits consumption of fish - precisely the organisms containing the highest concentrations of the harmful substance that the original fasting customs were designed to avoid. This demonstrates how religious traditions can become completely divorced from their therapeutic purpose, maintaining external forms while violating their essential intent. The concept illustrates Gurdjieff's teaching that effective spiritual practices must be grounded in accurate understanding of cosmic laws and human physiology, rather than mere ritual observance.

El Koona Nassa was "the scientist we all respect" according to one of the participants in the Kelnuanian Council, and the inventor of the remarkable apparatus called "Arostodesokh" (42.1019). This apparatus enabled large-scale scientific experimentation on human beings to study the effects of consuming meat and products containing the substance Eknokh. Through his invention, El Koona Nassa made possible years of daily monitoring of "the general state of the organism of all those thousands of people who lived under test conditions at the expense of the good shepherd Alla Ek Linakh" (42.1019). The apparatus was so valuable that it continued to be referenced as "the wonderful apparatus of the wise El Koona Nassa" in subsequent large-scale investigations into the harmful effects of Eknokh on the human psyche, particularly its seasonal variations (42.1021). El Koona Nassa represents one of the wise individuals whose scientific contributions enabled systematic understanding of the relationship between dietary substances and psychological deterioration in human beings.

Quotes from the 1950 text:

I must tell you that I made all these deductions from the experiments I was enabled to conduct over a period of many years, thanks to two good philanthropic men, namely, to the rich shepherd Alla Ek Linakh and his money, and to the scientist we all respect, El Koona Nassa, with his remarkable invention the apparatus 'Arostodesokh.'

By means of this said remarkable apparatus Arostodesokh I was enabled for several years to register daily the general state of the organism of all those thousands of people who lived under test conditions at the expense of the good shepherd Alla Ek Linakh. (42.1019)

Of course all my further investigations on a large scale proceeded again with the aid of the inexhaustible wealth of the herdsman Alla Ek Linakh and the wonderful apparatus of the wise El Koona Nassa. (42.1021)

Location in Book: First appearance: Chapter 42, page 1019 (in the context of meat consumption experiments). Second appearance: Chapter 42, page 1021 (continued investigations into Eknokh effects).

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. El Koona Nassa appears in the speeches at the Kelnuanian Council, representing the type of authentic scientist whose inventions serve genuine research rather than personal aggrandizement. His apparatus Arostodesokh enabled systematic monitoring of thousands of human subjects, making possible empirical observations about the relationship between diet and psychological states. The reverence shown for El Koona Nassa ("the scientist we all respect," "the wise El Koona Nassa") contrasts sharply with Gurdjieff's typical criticism of contemporary "scientists of new formation," suggesting that El Koona Nassa represents the ideal of genuine scientific dedication to understanding truth rather than achieving personal recognition.

Elekilpomagtistzen is a cosmic substance used in Saint Venoma's interplanetary ship system, consisting of "two separate parts of the omnipresent Okidanokh" (3.65). When the rays of Elekilpomagtistzen were passed through special glass walls of the ship's enclosure, they destroyed everything composing planetary atmospheres - "such as 'air,' every kind of 'gas,' 'fog,' and so on" - creating absolutely empty space with neither resistance nor pressure, allowing enormous structures to "move forward as easily as a feather" (4.68). The substance was generated by special batteries within glass enclosures fitted with sliding shutters made of material impervious to Elekilpomagtistzen rays. This system enabled ships to travel at nearly the speed of Etzikolnianakhnian rays in atmosphereless spaces, though it required complex maneuvering when approaching suns or planets due to the Law of Falling. Wing-like appliances attached to the ships were also powered by Elekilpomagtistzen to provide directional impetus. Though ideal for intersystem travel, this system was eventually replaced by the superior invention of the Angel Hariton.

Quotes from the 1950 text:

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. (3.65)

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

To the outer side of this peculiar structure there were attached appliances similar to wings, which were set in motion by means of this same substance 'Elekilpomagtistzen,' and served to give the impetus to move all this enormous construction in the required direction. (4.68)

Location in Book: First appearance: Chapter 3, page 65 (historical context). Primary exposition: Chapter 4, pages 67-69 (Saint Venoma's system and the Law of Falling).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Elekilpomagtistzen represents an advanced cosmic technology that demonstrates the practical application of understanding fundamental cosmic substances. The fact that it consists of "two separate parts of the omnipresent Okidanokh" suggests it operates through the interaction of cosmic forces, likely affirming and denying forces of the Triamazikamno. While revolutionary for its time, the system's limitations in atmospheric conditions and complex maneuvering requirements illustrate that even advanced cosmic technologies have inherent constraints requiring further refinement and eventual replacement by superior methods.

The sacred process of conception among Keschapmartnian three-brained beings, involving the blending of male and female Exioëry with the participation of the third holy force of the sacred Triamazikamno (Reconciling). This process represents the closest approach to conscious procreation in Gurdjieff's work. While typically occurring naturally between opposite sexes, true conscious Elmooarno required guidance from qualified beings: ancient terrestrial Astrologers and cosmic Zirlikners advised "all the conjugal pairs in their what was then called 'flock,' according to the types of those pairs, about the time and form of the process of the sacred 'Elmooarno' for the purpose of a desirable and corresponding conception of their results" (23.287). The sacred process requires "certain surrounding conditions and with the participation of the third separately localized holy force of the sacred Triamazikamno, namely, the holy force called 'Reconciling,' the blending of these two Exioëries arising in two distinct independent different beings just gives, owing to the process called 'the process of the sacred Elmooarno' which proceeds between those beings of opposite sex, the beginning for the arising of a new being" (23.278). On the three-sexed planet Modiktheo, all three beings simultaneously receive the sacred Elmooarno through special action and conscious manifestations.

Quotes from the 1950 text:

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

Among their fundamental definite obligations was that they also, like our Zirlikners, had to advise all the conjugal pairs in their what was then called 'flock,' according to the types of those pairs, about the time and form of the process of the sacred 'Elmooarno' for the purpose of a desirable and corresponding conception of their results, and when such results were actualized, or, as they themselves say, 'newly born,' they had to draw up their 'Oblekioonerish' which is the same as what your favorites call 'horoscope.' (23.287)

All three beings of different sexes simultaneously receive the 'sacred Elmooarno,' or as your favorites say 'conception,' through a special action, and for a certain period they exist with this sacred Elmooarno or 'conception' apart from one another, entirely independently, but each of them exists with very definite intentional perceptions and conscious manifestations. (39.772)

Location in Book: First appearance: Chapter 23, pages 277-279 (primary exposition). Subsequent appearances: Chapter 28, page 392 (Lentrohamsanin's conception); Chapter 39, pages 771-772 (three-sexed beings); Chapter 44, page 1130 (Makary Kronbernkzion's conception).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Elmooarno represents the only natural means for removing the sacred substance Exioëry from Keschapmartnian beings and is essential for species continuation. The process demonstrates Gurdjieff's concept of conscious procreation, where qualified beings (Astrologers on ancient Earth, Zirlikners on other planets) guide couples in optimal timing, compatible typing, and proper conditions for conception. This contrasts sharply with contemporary unconscious procreation, where beings unite without regard to cosmic laws or type compatibility. The conscious approach ensured that "the pairs matched according to their indications almost always turned out to be corresponding" (23.289), producing offspring with proper hereditary foundations for spiritual development.

The entry demonstrates how Gurdjieff presents a sophisticated understanding of procreation that goes far beyond the merely biological, incorporating cosmic laws, type psychology, astrological timing, and conscious guidance - making it indeed his most complete exposition of what conscious procreation would entail. This represents a practical application of Fourth Way principles to one of the most fundamental human activities.

Elnapara refers to a type of poison used on arrows for protection against dangerous wild animals during Beelzebub's travels through Tibet and other remote regions of Earth. During Beelzebub's first journey to Tibet, when his caravan was constantly threatened by wild predators at night, "our biped workers, notwithstanding that they were forbidden, destroyed with the help of the, as they are called, poisoned arrows of 'Elnapara' those beings that came too near our camp" (22.254). These poisoned arrows were used against tigers, lions, and hyenas that gathered around their camp each night seeking food, despite the workers being forbidden to use them. The term appears in the context of the extreme dangers posed by wild animals during that period, when abnormal conditions of three-brained being existence had affected the psyche of wild creatures, making them particularly cunning and dangerous to travelers.

Quote from the 1950 text:

Although we kept logs burning brightly all night, to scare these wild beings, and although our biped workers, notwithstanding that they were forbidden, destroyed with the help of the, as they are called, poisoned arrows of 'Elnapara' those beings that came too near our camp, yet not a single night passed upon which what are there called 'tigers,' 'lions,' and 'hyenas' did not carry off one or more of our quadruped beings; the number of which in consequence diminished daily. (22.254)

Location in Book: Single appearance: Chapter 22, page 254.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It appears in the context of Beelzebub's dangerous journey through Tibet during his first visit there, when the psyche of wild animals had been abnormally affected by the deteriorating conditions of three-brained being existence. The fact that the workers used these arrows despite being forbidden suggests both the severity of the threat and the effectiveness of this particular poison. The term illustrates the practical challenges faced during cosmic travels on Earth during periods when the planet's abnormal conditions affected all forms of life.

The systematic cosmic substances issuing from all cosmoses of different scales, named by the cherubim and seraphim, "by means of which the process of the most great cosmic Trogoautoegocrat proceeds" (39.760). These seven types of cosmic emanations and radiations form the fundamental material basis for all transformative processes throughout the Megalocosmos. The complete systematic enumeration includes: (1) Theomertmalogos or "Word-God" - the emanation of the Most Holy Sun Absolute itself; (2) Mentekithzoin - the radiation of each separate Second-order-Sun; (3) Dynamoumzoin - the radiation of each planet separately; (4) Photoinzoin - that given off from the Microcosmoses; (5) Hanbledzoin - the radiations issuing from the Tetartocosmoses; (6) Astroluolucizoin - the radiations of all the planets together of any solar system; (7) Polorotheoparl - the common radiations of all the newly-arisen-second-order-Suns taken together (39.760-761). All these cosmic emanations and radiations collectively constitute what the cherubim named the "common-cosmic Ansanbaluiazar," concerning which present-day objective science has the formula: "Everything issuing from everything and again entering into everything" (39.761).

Quote from the 1950 text:

And then also our cherubim gave names, also existing until now, to the emanations and radiations issuing from all these cosmoses of different scales, by means of which the process of the most great cosmic Trogoautoegocrat proceeds.

1. The emanation of the Most Holy Sun Absolute Itself they called, as I have already told you, 'Theomertmalogos' or 'Word-God.'
2. The radiation of each separate Second-order-Sun, 'Mentekithzoin.'
3. The radiation of each planet separately they called 'Dynamoumzoin.'
4. That given off from the Microcosmoses they called 'Photoinzoin.'
5. The radiations issuing from the 'Tetartocosmoses' they called 'Hanbledzoin.'
6. The radiations of all the planets together of any solar system they called 'Astroluolucizoin.'
7. The common radiations of all the 'Newly-arisen-second-order-Suns taken together they called 'Polorotheoparl.'

And all the results issuing from all the cosmic sources, great and small, taken together, were also then named by them the 'common-cosmic Ansanbaluiazar.'

It is interesting to remark that concerning this 'common-cosmic Ansanbaluiazar,' present-day objective science has also the formula: 'Everything issuing from everything and again entering into everything.' (39.760-761)

Location in Book: Single appearance: Chapter 39, pages 760-761, during Beelzebub's comprehensive exposition of cosmic laws and the hierarchy of cosmoses.

Etymology / Notes: The systematic enumeration of these seven emanations and radiations represents one of the most complete cosmological frameworks in Gurdjieff's system, demonstrating how every level of cosmic existence - from the Sun Absolute down to the smallest formations - contributes specific substances to the universal process of reciprocal feeding. Three of these emanations (Theomertmalogos, Mentekithzoin, and Hanbledzoin) are discussed extensively elsewhere in the text and have their own detailed accordion definitions. The remaining four (Dynamoumzoin, Photoinzoin, Astroluolucizoin, and Polorotheoparl) appear only in this systematic enumeration, indicating their role as part of the complete cosmic framework rather than as concepts requiring individual elaboration. The cherubim's naming of these emanations reflects their function as the material basis for the Trogoautoegocratic system - the universal mechanism by which the Sun Absolute maintains its existence through the reciprocal transformation of cosmic substances across all levels of creation.

The "emanations-of-the-sorrow" are sacred particles originating from the sorrow of our omni-loving and long-suffering-endless-creator. These emanations constitute the direct source of the factors that crystallize within three-brained beings as the impulse of Objective Conscience. As taught by Ashiata Shiemash to the Great Initiates, "The factors for the being-impulse conscience arise in the presences of the three-brained beings from the localization of the particles of the 'emanations-of-the-sorrow' of our omni-loving and long-suffering-endless-creator; that is why the source of the manifestation of genuine conscience in three-centered beings is sometimes called the representative of the creator" (27.372). The sorrow itself arises from "the struggle constantly proceeding in the Universe between joy and sorrow" (27.372). Beings who successfully implement Ashiata Shiemash's teachings ultimately come to regard themselves and others "merely as beings bearing in themselves particles of the emanation of the Sorrow of our common father creator" (27.384).

Quotes from the 1950 text:

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

And this sorrow is formed in our all-maintaining common father from the struggle constantly proceeding in the Universe between joy and sorrow. (27.372)

At that time, also, there upon your planet, all the three-brained beings began to consider themselves and those like themselves merely as beings bearing in themselves particles of the emanation of the Sorrow of our common father creator. (27.384)

Location in Book: First appearance: Chapter 27, page 372 during Ashiata Shiemash's teaching to the Great Initiates about the origin of Objective Conscience. Also referenced on page 384 in the context of how beings regarded themselves during the period when Ashiata Shiemash's teachings were successfully implemented.

Etymology / Notes: This sacred substance is described not metaphorically but as cosmically real particles that become localized within the being. These particles serve as the material source of the Divine impulse of Objective Conscience and are fundamental to the spiritual evolution of three-brained beings. The term represents one of the deepest cosmological teachings in the work, connecting individual conscience directly to the cosmic suffering of the Creator, arising from the universal struggle between opposing forces. The successful recognition and reverence for these particles within oneself and others forms the basis of the highest form of being-relationships among three-brained beings.

Emptykralnian refers to a particular type of significant event or experience that Beelzebub underwent during his existence on Earth. The term appears in the context of Beelzebub's recollection of his presentation to the Russian czar, after which his social status and treatment by others underwent a dramatic transformation. "After this 'Emptykralnian' happening to me, I, by the way, further learned that this unfortunate czar of theirs also always prepares himself for such official meetings with beings strange to him" (34.620). This happening led Beelzebub to understand the elaborate preparation and coaching that terrestrial rulers must undergo for their ceremonial duties, highlighting the artificial nature of such imperial presentations and their profound effects on how beings are perceived and treated by others.

Quote from the 1950 text:

After this 'Emptykralnian' happening to me, I, by the way, further learned that this unfortunate czar of theirs also always prepares himself for such official meetings with beings strange to him.

Of these official meetings like this he has very many, almost every day and even several times a day: here, a parade of the troops; there, an 'audience' with the ambassador of some other emperor; in the morning, a 'delegation'; at noon, a 'presentation' such as mine; later a 'reception' of different what are called 'representatives-of-the-people'; and with each of these it is necessary for him to talk, or even to make them an entire speech. (34.620)

Location in Book: Single appearance: Chapter 34, page 620.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears in Beelzebub's account of his experiences in Russia, specifically relating to his formal presentation to the Czar and the subsequent radical change in how he was perceived and treated by Russian society. The Emptykralnian happening serves as a pivotal moment that illustrates Gurdjieff's critique of how terrestrial beings judge individual significance based on "outer ephemeral" appearances and official recognition rather than genuine merit. This experience provides Beelzebub with insight into the artificial nature of imperial ceremonies and the psychological burden carried by rulers who must constantly perform scripted roles in their interactions with subjects and foreign dignitaries.

A nun who became the inadvertent subject of the first systematic investigation into hypnotism, conducted by the Italian abbot Pedrini and Doctor Bambini. Ephrosinia regularly confessed to Pedrini about experiencing "diabolical suggestions" and falling into peculiar states while gazing at the portrait of her former lover. During confession, she revealed that "this 'nun-novice' had had a 'lover,' who had once given her his portrait framed in a very beautiful frame, and that she permitted herself during periods of 'resting' from her prayers to admire this picture of her 'sweetheart'" (32.574). The systematic investigation of her trance states, particularly her reactions to a Persian turquoise in the portrait's frame, led to the discovery that brilliant objects can induce hypnotic states in three-brained beings, making her the first recorded subject of modern hypnotic experimentation.

Quote from the 1950 text:

They first made various elucidating experiments upon the nun Ephrosinia herself, and after several what are there called 'seances' they noticed that this nun invariably fell into such a peculiar state of hers only when her gaze rested rather a long time on one of the brilliant colored stones, on what is called a 'Persian turquoise,' which was among the adornments of the frame of this portrait.

But later when with this same Persian turquoise they continued to make their elucidating experiments upon others, they then soon became categorically convinced, firstly, that in almost any one of the three-brained beings without distinction of sex who gazes for a long time at shining and brilliant objects of a certain kind, there begins to proceed a state similar to the one which proceeded with the first subject of their experiments. (32.575)

Location in Book: First appearance: Chapter 32, page 573. Recurring references through pages 574-575, 578, as the primary subject in the account of hypnotism's discovery.

Etymology / Notes: "Ephrosinia" appears to be derived from the Greek "Euphrosyne," meaning "joy" or "cheerfulness," one of the three Graces in classical mythology. The ironic contrast between the name's meaning and the nun's troubled psychological state adds depth to Gurdjieff's narrative. According to Beelzebub, Ephrosinia's case represents the true origin of modern hypnotism, contradicting conventional attributions to English professor Brade (Braid) and French professor Charcot. Her involuntary role as the first hypnotic subject demonstrates how contemporary beings have corrupted what was once a sacred practice used by Tikliamishian civilization beings for spiritual purification. The transformation from sacred healing process to mere entertainment and psychological manipulation exemplifies Gurdjieff's theme of how genuine spiritual practices become degraded through misunderstanding and misuse.

"Epithalamium" appears in Beelzebub's critique of European marital corruption, where it is used ironically to refer to the sanctity of marriage that contemporary beings systematically violate through adultery. During his discussion of Parisian society with Doctor Messenger, Beelzebub observes how married couples engage in extramarital affairs while maintaining the pretense of respectable family life. He notes that these "birds of passage" who come to Paris under false pretenses "in the name of and to the glory of the significance of the 'epithalamium,' aided by that fine art which this great contemporary civilization has attained, they decorate their stay-at-home 'legal halves' with the largest possible 'fine art horns'" (42.990). The term is employed with bitter irony to contrast the sacred meaning of marriage with the systematic deception and adultery that characterizes contemporary European society.

Quote from the 1950 text:

But in reality, in order to get here, these birds of passage have had to intrigue for a whole year and cook up every kind of story to convince their legal halves of the necessity of their trip; and now here, in the company of deceivers and intriguers like themselves, in the name of and to the glory of the significance of the "epithalamium," aided by that fine art which this great contemporary civilization has attained, they decorate their stay-at-home "legal halves" with the largest possible "fine art horns." (42.990)

Location in Book: Single appearance: Chapter 42, page 990, within Beelzebub's discussion with Doctor Messenger about the corruption of European marital customs during his observations in Paris.

Etymology / Notes: "Epithalamium" is a classical term for a wedding song or poem composed to honor a bride and bridegroom. Derived from Greek, it traditionally celebrates the sacred union of marriage. Gurdjieff uses this learned classical term ironically to emphasize the profound corruption of contemporary marriage - beings invoke the sacred significance of matrimony (epithalamium) while systematically betraying it through elaborate deceptions and adultery. The bitter irony is compounded by the phrase "fine art horns," referring to the cuckoldry inflicted upon the deceived spouses, where "fine art" suggests the sophistication and systematic nature of contemporary marital betrayal. This exemplifies Gurdjieff's technique of using elevated vocabulary to highlight moral degradation, showing how sacred institutions become mere pretexts for the very behaviors they were designed to prevent.

"Epodrenekhs" refers to smaller water vessels used for transportation from larger ships to shore. During Beelzebub's fourth descent to Earth, after their ship 'Occasion' descended upon the Red Sea, he explains: "Well, then, having descended upon the Red Sea, we sailed from the ship 'Occasion' on 'Epodrenekhs' to the shore; and afterwards, on camels we came to that town where our beings existed and which was then the capital of the future Egypt" (23.284). The term describes the intermediate transportation vessels that bridge the gap between large interplanetary ships and coastal landing points, serving a practical function in Beelzebub's travels between his ship and terrestrial destinations.

Quote from the 1950 text:

Well, then, having descended upon the Red Sea, we sailed from the ship 'Occasion' on 'Epodrenekhs' to the shore; and afterwards, on camels we came to that town where our beings existed and which was then the capital of the future Egypt.

This capital city was then called Thebes. (23.284)

Location in Book: Single appearance: Chapter 23, page 284, during Beelzebub's account of his fourth descent to Earth to collect ape-beings for experimentation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests these are auxiliary vessels similar to lifeboats, launches, or ship's boats used for short-distance water transportation. The term fits within Gurdjieff's systematic approach to describing cosmic travel logistics, providing specific terminology for different scales of transportation - from interplanetary ships like the 'Occasion' to local water craft (Epodrenekhs) to terrestrial transport (camels). This attention to practical travel details reinforces the materialistic rather than mystical nature of Beelzebub's journeys, grounding the cosmic narrative in recognizable transportation logistics while maintaining the exotic terminology that characterizes Gurdjieff's cosmological vocabulary.

"Ersatz" refers to cheap imitation goods produced by contemporary German beings using ancient productions as "models" for mass-manufactured substitutes. According to Beelzebub, the Germans collected surviving ancient productions from all countries under the pretense of "scientific aims" but, not knowing how to preserve ancient objects, only hastened their destruction. "But they used and still use those 'antiques' they collected as 'models' for 'cheap goods' which are everywhere known on that ill-fated planet by the name of 'Ersatz'" (29.429). The term also appears in Gurdjieff's prefatory chapter where he humorously refers to an "atomizer" - not of "Ersatz" production - invented by the Germans for dyeing material with aniline dyes (1.32), suggesting that even German-made products varied in quality, with "Ersatz" representing the inferior, mass-produced versions.

Quotes from the 1950 text:

This latter occurred because for various Hasnamussian purposes and for their famous, as they call them, 'scientific aims,' they collected the surviving ancient productions from all countries and, not knowing how to preserve ancient objects, they only hastened their speedy destruction.

But they used and still use those 'antiques' they collected as 'models' for 'cheap goods' which are everywhere known on that ill-fated planet by the name of 'Ersatz.' (29.429)

He discharged the last words with such a shower of saliva that it was as if my face were exposed to the action of an "atomizer" - not of "Ersatz" production - invented by the Germans for dyeing material with aniline dyes. (1.32)

Location in Book: First appearance: Chapter 1, page 8, in the prefatory material. Main discussion: Chapter 29, page 429, within Beelzebub's critique of German inventions and their destructive effects on authentic productions.

Etymology / Notes: "Ersatz" is a German word meaning "substitute" or "replacement," typically implying an inferior imitation. Gurdjieff uses this actual German term to emphasize the irony that the Germans, while creating various chemical and industrial innovations, simultaneously destroyed authentic ancient productions and replaced them with cheap substitutes. This exemplifies his broader critique of contemporary civilization's tendency to destroy genuine cultural treasures while mass-producing inferior replacements. The term appears in the context of Gurdjieff's analysis of how German inventions like aniline dyes, while providing new capabilities, simultaneously contribute to the degradation of lasting quality - ancient objects that once lasted centuries are now replaced by items that barely survive thirty years due to these "improvements."

An artificially constructed language proposed by contemporary Earth beings as one of three candidates for a common planetary language, alongside Ancient Greek and Latin. According to Beelzebub, when representatives of various "important" communities assembled to select a universal language, they immediately recognized that Esperanto "could not now in any way be useful for their purpose" (31.535). Beelzebub criticizes the fundamental misconception behind its creation, explaining that "the inventors of this language must have imagined that a language is like one of their contemporary sciences which can be cooked up at home in one's study; indeed, it never entered into their heads that every more or less 'practical' language can be formed only in the course of many centuries and even then only during the process of more or less normal being-existence" (31.536). He concludes that "this new invention there, this language Esperanto, might however do for our highly esteemed Mullah Nassr Eddin for composing the amusing anecdotes he tell his hens...!" (31.536).

Quotes from the 1950 text:

And in regard to the third language which these assembled representatives also proposed making the common planetary language, namely, that language which they call Esperanto - over it there did not indeed then arise among them even their usual squabbles which they characterize with the words 'foaming-at-the-mouth' - they themselves, with all the bobtailedness of their reason, immediately reflected that this language could not now in any way be useful for their purpose. (31.535)

The inventors of this language must have imagined that a language is like one of their contemporary sciences which can be cooked up at home in one's study; indeed, it never entered into their heads that every more or less 'practical' language can be formed only in the course of many centuries and even then only during the process of more or less normal being-existence.

This new invention there, this language Esperanto, might however do for our highly esteemed Mullah Nassr Eddin for composing the amusing anecdotes he tell his hens... ! (31.536)

Location in Book: Single extended discussion in Chapter 31, pages 533-536, within Beelzebub's account of the failed attempt to establish a common planetary language during his last sojourn to Earth.

Etymology / Notes: Esperanto was created in 1887 by Polish physician Ludwig Zamenhof as an international auxiliary language. Gurdjieff's critique reflects his broader philosophy that authentic cultural formations - including languages - cannot be artificially constructed but must arise organically through centuries of genuine being-existence and shared experience. The dismissive comparison to Mullah Nassr Eddin's "amusing anecdotes for hens" emphasizes the artificial and ultimately frivolous nature of constructed languages in Gurdjieff's cosmology. This critique serves as an example of the general failure of contemporary civilization's mechanical attempts to solve problems through purely intellectual constructions rather than organic development.

"Essence" refers to the fundamental part of a three-brained being's presence, distinct from and originally prior to personality. It is composed of data and properties derived directly from heredity and cosmic influences and is considered the true basis of a being's inner life and development. Essence forms the ground for the crystallization of higher being-bodies and is the locus in which the Divine impulse of Objective Conscience is deposited. In contrast to personality, which is acquired from external conditions and impressions, essence is the authentic core of a being's individuality, and it is through the conscious struggle within essence that real inner transformation occurs. As Ashiata Shiemash explains: "In all three-brained beings of the whole of our Universe without exception, among whom are also we men, owing to the data crystallized in our common presences for engendering in us the Divine impulse of conscience, 'the-whole-of-us' and the whole of our essence, are, and must be, already in our foundation, only suffering" (27.372).

Quotes from the 1950 text:

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

And they must be suffering, because the completed actualizing of the manifestation of such a being-impulse in us can proceed only from the constant struggle of two quite opposite what are called 'complexes-of-the-functioning' of those two sources which are of quite opposite origin, namely, between the processes of the functioning of our planetary body itself and the parallel functionings arising progressively from the coating and perfecting of our higher being-bodies within this planetary body of ours... (27.372)

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (27.373)

Location in Book: First mentioned in early cosmological discussions; most prominently treated in Chapter 27, pages 372-373, as the seat of the Divine impulse and the field of inner struggle. Recurrent theme throughout the work.

Etymology / Notes: Essence is described as arising from inherited data and cosmic factors, in contrast to personality, which is formed from outside impressions. It is the essence which must be perfected for the formation of higher being-bodies and real individuality. The suffering inherent in essence is not pathological but sacred - arising from the cosmic necessity for inner struggle between planetary and higher functionings. This struggle is the very mechanism by which the Divine impulse of Objective Conscience can manifest and beings can align with the essence of the Creator. The term represents Gurdjieff's fundamental distinction between what is essential and authentic in human nature versus what is acquired and artificial.

"Essoaieritoorassnian-will" designates a rare and sacred being-property which must be personally acquired by a three-brained being in order to activate or actualize the higher property known as "Ikriltazkakra" - the ability to consciously assume and fulfill roles or functions foreign to one's essence. This sacred will is not innate but must be developed within the individual presence, and it is attainable only through consistent practice of being-Partkdolg-duty, which involves conscious labors and intentional sufferings. As Beelzebub explains: "Three-centered beings can acquire this said being-property called Ikriltazkakra only if there is already personally acquired in their presences what is called 'Essoaieritoorassnian-will,' which in its turn can be obtained thanks to always the same being-Partkdolg-duty, that is, to conscious labors and intentional sufferings" (30.485).

Quote from the 1950 text:

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

Location in Book: Single appearance: Chapter 30, page 485, during Beelzebub's explanation of the mysterists in Babylon and the acquisition of higher being-properties.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Essoaieritoorassnian-will functions as the prerequisite for Ikriltazkakra, establishing a hierarchy of sacred properties that can only be acquired through genuine inner work. The term is structurally parallel to "Egoaitoorassian-will," suggesting both are sacred forms of will derived from cosmic processes, but acquired through different means - Essoaieritoorassnian-will through individual Partkdolg-duty, while Egoaitoorassian-will arises from planetary sharing of cosmic truths.

A Sacred Individual who has achieved such a degree of being-perfection that their higher being-body becomes capable of eternal existence independent of planetary conditions. These are cosmic beings who have attained the sacred gradation of Reason that enables them to "become coated in the common presence of a three-brained being" when sent on divine missions (23.293). The term appears specifically in reference to Asoochilon, "now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation'" (23.293). Through this planetary incarnation, Asoochilon deliberately fixed the Korkaptilnian thought tapes concerning the learned society Akhaldan. Another Eternal Individual, Belcultassi, founded the Akhaldan society and "was then able to bring the perfecting of his higher being part to the Being of a Saint 'Eternal Individual'; and this higher part of his now already dwells on the holy planet Purgatory" (23.294). These beings represent the ultimate achievement possible for three-brained beings - the development of individual cosmic consciousness that transcends planetary limitations while retaining the capability to incarnate for sacred service to other beings.

Quotes from the 1950 text:

It seems that the said 'Korkaptilnian thought tapes' concerning the history of the arising of the learned society Akhaldan were, as I found out much later, deliberately fixed by a certain 'Eternal Individual,' Asoochilon, now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation.' (23.293)

It was founded on the initiative of a being there named Belcultassi, who was then able to bring the perfecting of his higher being part to the Being of a Saint 'Eternal Individual'; and this higher part of his now already dwells on the holy planet Purgatory. (23.294)

Location in Book: First appearance: Chapter 23, page 293. Also appears on page 294 in reference to Belcultassi's achievement of this sacred status.

Etymology / Notes: The term combines "Eternal" (indicating permanence beyond ordinary cosmic limitations) with "Individual" (emphasizing the achievement of genuine individual consciousness rather than mechanical existence). These beings represent the synthesis of personal development and cosmic service - they have achieved complete individual realization while maintaining the capacity to incarnate in planetary bodies for the assistance of other three-brained beings. Asoochilon's preservation of knowledge through Korkaptilnian thought tapes and Belcultassi's founding of the Akhaldan society demonstrate that Eternal Individuals continue to serve cosmic purposes even after achieving the highest degrees of being-perfection. This concept illustrates Gurdjieff's teaching that true spiritual development culminates not in escape from cosmic responsibility, but in conscious service to the universal exchange of substances and the guidance of less developed beings toward their own possibilities for conscious evolution.

"Etherogram" refers to a form of cosmic communication transmitted across vast distances throughout the Universe, serving as the primary means by which beings in different solar systems and planets remain informed of important events. These communications can be received either as spoken messages or recorded on special metal plates called "Leitoochanbros," which when held to the perceptive hearing organ allow the addressee "to hear everything communicated in it" (23.270). Beelzebub regularly receives etherograms from Mars providing detailed reports about events on Earth, sent by the chief of his tribe who uses Beelzebub's former observatory. Tooilan, Beelzebub's son, serves as chief director of the etherogram station on the holy planet Purgatory, which "has an 'etherogram connection' with almost all the planets of our Great Universe" (44.1121). The etherograms Beelzebub sends to Tooilan contain "exact copy of all my written summaries of those observations which I continued to make" (44.1123) and are reproduced in the common planetary publication "Toolookhterzinek" for the information of higher being-bodies dwelling on Purgatory.

Quotes from the 1950 text:

At this point of Beelzebub's tales, he was given a "Leitoochanbros," that is, a special metal plate on which is recorded the text of an etherogram received from somewhere or other, the addressee having only to hold it to his perceptive hearing organ to hear everything communicated in it. (23.270)

And so when I learned of the permanent place of their existence and to which posts they were found worthy, I, from then on, according to my promise, sent every quarter of our year to Tooilan an exact copy of all my written summaries of those observations which I continued to make. Rather many years passed since the time I began to send Tooilan these etherograms and I personally did not know what became of them until I received information about these same turbulent events on the planet Purgatory. (44.1123)

Yes, my boy, it seems that I have not yet told you why and by whom, since I left the solar system Ors, I am kept informed by etherograms of the most important events which proceed on various planets of that system, and, of course, also about events proceeding on your planet Earth. (23.282)

Location in Book: First appearance: Chapter 13, page 105. The term recurs frequently throughout the text, appearing approximately 15 times in various contexts involving cosmic communication, particularly in Chapters 23, 37, 41, and 44.

Etymology / Notes: The term appears to combine "ether" (suggesting transmission through space) with "gram" (a written message), creating a concept analogous to telegram but operating on a cosmic scale. Etherograms serve multiple functions: intelligence gathering (reports from Mars about Earth events), family correspondence (Beelzebub's communications with Tooilan), official notifications (ship communications), and educational broadcasting (reproduction in Purgatory's planetary publication). The system demonstrates the advanced communication technology available to higher cosmic beings, enabling instantaneous transmission of detailed information across vast interplanetary distances. The existence of dedicated etherogram stations with professional staff indicates this is a well-established cosmic infrastructure, not merely individual capability.

"Etherokrilno" is the prime-source cosmic substance that fills the entire Universe and serves as "the basis for the arising and maintenance of everything existing" (17.137). It is the foundational medium from which all cosmic concentrations arise and in which all phenomena unfold. Under the influence of the two fundamental sacred cosmic laws - Heptaparaparshinokh and Triamazikamno - Etherokrilno gives rise to crystallizations that become the building blocks of both large and small cosmic formations. It serves as the essential substrate for the processes of involution and evolution of active elements, providing the material foundation for the Most Great common-cosmic Trogoautoegocratic process. "Not only is this Etherokrilno the basis for the arising of all cosmic concentrations without exception, both large and small, but also all cosmic phenomena in general proceed during some transformation in this same fundamental cosmic substance as well as during the processes of the involution and evolution of various crystallizations" (17.137). The substance is intimately connected with the formation of the sacred crystallization Omnipresent-Okidanokh, which obtains its prime arising from the emanations of the Most Holy Sun Absolute, though it too is crystallized from Etherokrilno.

Quotes from the 1950 text:

Etherokrilno is that prime-source substance with which the whole Universe is filled, and which is the basis for the arising and maintenance of everything existing. (17.137)

Owing to these two fundamental sacred cosmic laws, there first arise from the substance called 'Etherokrilno,' under certain conditions, what are called 'crystallizations'; and from these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations. (17.137)

Thanks to the process of the common-cosmic sacred Triamazikamno thus established in the space of the Universe, crystallizations of different what is called 'density' gradually began to be formed around each of the Second-order-Suns out of that same prime-source Etherokrilno... (39.757)

Location in Book: First mentioned in Chapter 5, page 71. Most extensively explained in Chapter 17, pages 137-138, within Beelzebub's cosmological exposition. Recurs throughout Chapters 23, 38, 39, and other cosmological contexts, appearing over 30 times in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Etherokrilno represents the fundamental material substrate of the Universe - not an abstract idea but a real, primordial substance with physical implications. It exists in original form within the Sun Absolute before cosmic creation, and its transformations under sacred laws account for the objective materiality of all cosmic phenomena. As Objective Science formulates: "everything without exception in the Universe is material" (17.138) precisely because all phenomena arise from transformations of this prime-source substance. The concept demonstrates Gurdjieff's teaching that spiritual and material phenomena are not opposites but different degrees of refinement of the same fundamental cosmic substance operating under lawful cosmic processes.

"Etzikolnianakhnian" refers to cosmic rays that issue from planets and represent one of the highest speeds attainable in the Universe. These rays serve as a standard of measurement for extreme velocity in cosmic transportation. According to the ship's Captain explaining the history of intersystem communication to Beelzebub, the advanced ships constructed on Saint Venoma's system using the substance Elekilpomagtistzen "moved there almost with the speed of the rays 'Etzikolnianakhnian' issuing from planets" when traveling through atmosphereless spaces (4.68). This extraordinary speed made such vessels ideal for intersystem communication, though they became difficult to maneuver when approaching planets or suns due to the Law of Falling discovered by Saint Venoma. The term appears in the context of cosmic transportation technology and represents the pinnacle of achievable speed for material vessels moving through the vacuum of space.

Quote from the 1950 text:

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

Location in Book: Single appearance: Chapter 4, page 68, in the Captain's explanation to Beelzebub about the evolution of cosmic transportation systems.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The complex construction with multiple syllables and the suffix "-akhnian" suggests a technical cosmic phenomenon of great significance. Within Gurdjieff's cosmological framework, Etzikolnianakhnian rays represent the natural emanations from planetary bodies that achieve speeds approaching the maximum possible for material phenomena. The fact that cosmic ships could only approach but not equal this speed ("almost with the speed") indicates that these rays represent a theoretical limit for mechanical locomotion through space. This term appears within the broader context of Saint Venoma's revolutionary transportation system and demonstrates the sophisticated understanding of cosmic physics possessed by higher beings in the Universe.

"Evolution" refers to the lawful cosmic process by which crystallized active elements - originally formed during involution - undergo further refinement, organization, and ascent through progressively higher orders of concentration and being. It is one of the two reciprocal, interdependent processes sustaining the transformation of the prime-source substance Etherokrilno throughout the Universe. Evolution occurs within and upon all definite cosmic formations and serves the purpose of the Most Great common-cosmic Trogoautoegocrat, maintaining the reciprocal exchange of substances between all levels of existence. Evolution is central to the operation of the sacred law of reciprocal maintenance, or Trogoautoegocrat, in which everything feeds and transforms everything else, supporting the cosmic purpose through the continual exchange and refinement of substances across scales of being and existence. "Thanks just to these processes of 'evolution' and 'involution' inherent in the sacred Heptaparaparshinokh, there also began to be crystallized and decrystallized in the presences of all the greatest and smallest cosmic concentrations, all kinds of definite cosmic substances with their own inherent subjective properties, and which objective science calls 'active elements'" (39.759).

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place... blend and go for the actualizing of the said 'exchange-of-matters' for the purposes of the Most Great common-cosmic Trogoautoegocrat. (17.137)

And as after this, surrounding conditions of actualizations were everywhere established corresponding to the manifestation of the second particularity of the fifth Stopinder of the fundamental sacred Heptaparaparshinokh, therefore from then on the actualization of the fundamental outer cycle of the sacred Heptaparaparshinokh ceased, and all the action of its functioning entered forever into the results already manifested by it, and in them there began to proceed its inherent permanent processes of transformation, called 'evolution' and 'involution.' (39.758)

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

Location in Book: First appearance: Chapter 10, page 87. Recurs throughout the text, particularly in Chapters 39 and 40, in discussions of cosmic laws, substance transformation, and being-development. Most extensively explained in Chapter 39 ("The Holy Planet Purgatory") in the context of cosmological formation and reciprocal exchange of substances.

Etymology / Notes: Gurdjieff does not use "evolution" in its Darwinian or biological sense. While involution signifies the descent of energy into matter and form, evolution implies the inner re-ascent of form through transformation, liberation, and conscious participation. Evolution is not portrayed as an abstract ascent but as part of the functional machinery of reciprocal maintenance. It proceeds in balance with involution and is governed by the sacred cosmic laws Heptaparaparshinokh and Triamazikamno. This represents Gurdjieff's teaching that evolution is not merely change over time, but law-governed transformation of substance tied to spiritual or cosmic purpose - an ascent in value or being that follows the descent of involution. The two processes together complete the cosmic circuit essential for maintaining universal equilibrium.

The fundamental cosmic process, also called "Reciprocal-feeding," by which all existence in the Universe is maintained through the continuous transformation and circulation of cosmic substances between all formations, great and small. This process was instituted by endless creator as the basis of the Trogoautoegocratic system "in order that what is called the 'exchange of substances' or the 'Reciprocal-feeding' of everything that exists, might proceed in the Universe and thereby that the merciless 'Heropass' might not have its maleficent effect on the Sun Absolute" (17.136). The exchange operates through the sacred laws of Heptaparaparshinokh and Triamazikamno, with all cosmic formations - from the greatest suns to the smallest beings - serving as "apparatus-cosmoses" that transform substances through evolutionary and involutionary processes. Three-brained beings function as essential participants in this cosmic exchange, with the possibility of conscious participation through "conscious labors and intentional sufferings," which enable them to transform ordinary substances into higher being-substances while simultaneously fulfilling their cosmic obligations. The complete cosmic exchange is known objectively as "Iraniranumange" or "common-cosmic-exchange-of-substances" (39.759).

Quotes from the 1950 text:

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

Only after this are the cosmic substances which enter beings-apparatuses for the purpose of evolution, that is for the possibility of passing the lower Mdnel-In of the fundamental common-cosmic 'exchange of substances,' transformed into that definite totality of cosmic substances - which transformation is the lot of all beings in general and also of your contemporary three-brained beings who breed on the planet Earth in particular, for the automatic justification of the sense and aim of their existence, and this totality of cosmic substances is everywhere called 'Exioëry.' (39.791)

Each of them to the smallest detail is exactly similar, but of course in miniature, to the whole of our Megalocosmos, and in each of them there are all of those separate functionings, which in our common Megalocosmos actualize the cosmic harmonious Iraniranumange or 'exchange of substances,' maintaining the existence of everything existing in the Megalocosmos as one whole. (39.775)

Location in Book: First appearance: Chapter 17, page 136-137. Recurs extensively throughout the text, with major expositions in Chapter 39, pages 759, 762, 775, 791, and Chapter 48, page 1230, in discussions of cosmic laws, being-development, and universal maintenance.

Etymology / Notes: The term represents the central organizing principle of Gurdjieff's cosmology - the universal mechanism by which the Sun Absolute is protected from the destructive effects of time through the creation of a vast system of reciprocal transformation. This exchange operates at every scale, from the transformation of cosmic substances in great solar systems down to the processing of being-foods within individual three-brained beings. The process demonstrates that existence is not static but requires continuous active participation from all cosmic formations. For three-brained beings, conscious participation in this exchange through being-Partkdolg-duty offers the possibility of self-perfection and the development of higher being-bodies, while unconscious participation serves only automatic cosmic purposes. The exchange reveals that individual development and cosmic maintenance are intimately connected - beings can fulfill their cosmic obligations while simultaneously working toward their own conscious evolution.

"Exioëry" is the sacred substance that represents the final result of the evolutionary transformation of the first being-food through the Sacred Heptaparaparshinokh. Called "sperm" by earthly beings, this cosmic substance concentrates in the sexual organs (testicles in males, ovaries in females) and serves two fundamental purposes: the continuation of species through the sacred sacrament of Serooazar, and the potential coating and perfecting of higher being-bodies through conscious work. It is "for the beings themselves their most sacred possession" (39.791), arising in all beings without distinction of brain system. The substance reaches its final concentration through the pathway called Trnlva, passing from the cerebellum through nerve nodes of the spine and breast to the reproductive organs. When properly transformed through conscious labors and intentional sufferings (being-Partkdolg-duty), Exioëry can serve for self-perfection; when used merely for pleasure, it leads to involutionary processes that cause illness and shorten life duration.

Quotes from the 1950 text:

This sacred substance which arises in the presences of beings of every kind is almost everywhere called 'Exioëry': but your favorites on the planet Earth call it 'sperm.'

Thanks to the All-Gracious foresight and command of our common father and creator and according to the actualization of Great Nature, this sacred substance arises in the presences of all beings without distinction of brain system and exterior coating, chiefly in order that by its means they might, consciously or automatically, fulfill that part of their being-duty which consists in the continuation of their species; but in the presences of three-brained beings it arises also in order that it might be consciously transformed in their common presences for coating their highest being-bodies for their own Being. (23.275)

From the cerebellum of beings a part of these definite substances also goes to serve the planetary body itself, but the other part, passing in a particular way through the 'nerve nodes' of the spine and the breast, is concentrated in the beings of the male sex, in what are called 'testicles' and in the beings of the female sex in what most of your favorites call 'ovaries,' which are the place of concentration in the common presences of beings of the 'being-Exioëry,' which is for the beings themselves their most sacred possession. (39.791)

Only after this are the cosmic substances which enter beings-apparatuses for the purpose of evolution... transformed into that definite totality of cosmic substances - which transformation is the lot of all beings in general and also of your contemporary three-brained beings who breed on the planet Earth in particular, for the automatic justification of the sense and aim of their existence, and this totality of cosmic substances is everywhere called 'Exioëry.' (39.791)

Location in Book: First appearance: Chapter 23, page 275. Extensively discussed throughout Chapters 23, 39, and 42, with the most detailed exposition in Chapter 39 (pages 791-795, 805-810). Also referenced in the contexts of sacred reproduction, monasticism, and being-development.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "ë" character emphasizes its special sacred nature. Exioëry represents the culmination of food transformation according to cosmic law, corresponding to the last Stopinder of the being-Heptaparaparshinokh. Its proper use requires the "foreign help" that comes only through conscious labors and intentional sufferings. The substance serves as a critical juncture: when used consciously it enables self-perfection and higher being-body formation; when squandered for mere pleasure it leads to involutionary processes causing illness and shortened existence. This teaching represents Gurdjieff's integration of sacred sexuality with cosmic law and conscious development.

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

Quotes from the 1950 text:

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

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

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

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

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

A spiritual practitioner following one of the traditional paths of self-development. The term appears when Beelzebub describes his own experience of taking on the role of a professional "Indian Fakir" during one of his investigations into human psychology. As he explains, "while I was a professional 'Indian Fakir,' I needed, for the complete elucidation of a certain 'ultraphilosophical' question also to become familiar, among other things, with the associative process for the manifestation of the automatically constructed psyche of contemporary booksellers and of their salesmen when palming off books on their buyers" (1.22). This reference demonstrates Beelzebub's method of assuming various human roles and professions to conduct his detailed studies of terrestrial three-brained beings' psychology and behavior patterns. The fakir tradition represents one of the established spiritual ways that existed among Earth beings, though like other sacred practices, it had become largely mechanical by Beelzebub's time.

Quote from the 1950 text:

And the data for the engendering of my certainty as to this lack of conscience on the part of these booksellers were completely formed in me, when, while I was a professional "Indian Fakir," I needed, for the complete elucidation of a certain "ultraphilosophical" question also to become familiar, among other things, with the associative process for the manifestation of the automatically constructed psyche of contemporary booksellers and of their salesmen when palming off books on their buyers. (1.22)

Location in Book: Single appearance: Chapter 1, page 22, in Beelzebub's discussion of his investigative methods and his observations of booksellers' psychology.

Etymology / Notes: The term "Fakir" derives from Arabic "faqir," meaning "poor one," referring to Islamic ascetics who renounce worldly possessions. Gurdjieff uses the historically authentic term to indicate one of the legitimate spiritual traditions that Beelzebub could adopt as a professional identity. The qualification "Indian Fakir" suggests the Hindu or Sufi traditions that were prevalent in India, representing the path of physical discipline and endurance. Beelzebub's ability to assume this role professionally indicates both his comprehensive knowledge of human spiritual practices and his method of deep infiltration into human society to conduct psychological research. The context shows how even sacred spiritual roles had become professionalized and potentially commercialized, allowing Beelzebub to study the intersection between spiritual practice and the psychology of commerce.

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

First being-food consists of ordinary food and drink consumed by three-brained beings, composed of cosmic substances "on the path of their returning evolutionary ascent from the sacred 'Ashagiprotoëry' - i.e., from the last Stopinder of the fundamental Sacred Heptaparaparshinokh toward the Most Most Holy Protocosmos" that "were transmitted with the aid of their own planet itself into definite higher corresponding surplanetary formations" (39.781). This being-food serves primarily for the maintenance of the planetary body and undergoes systematic transformation through the digestive process according to the Sacred Heptaparaparshinokh, evolving through stages from Protoëry in the stomach, to Defteroëry in the liver, to Tritoëry also in the liver, and finally to Tetartoëry concentrated in both hemispheres of the head-brain. However, "this first being-food can give almost nothing for the other higher parts of their presence" (39.782), meaning it contributes little to the coating or perfecting of higher being-bodies.

Quotes from the 1950 text:

That is to say, those substances which, on the path of their returning evolutionary ascent from the sacred 'Ashagiprotoëry' - i.e., from the last Stopinder of the fundamental Sacred Heptaparaparshinokh toward the Most Most Holy Protocosmos - were transmitted with the aid of their own planet itself into definite higher corresponding surplanetary formations, and enter into them for further transformation as their 'first being-food,' which is their ordinary 'food' and 'drink.' (39.781)

Up to this time not one of them has yet even become aware that in this first being-food there are substances necessary almost exclusively only for the maintenance of the existence of their coarse planetary body alone - which is a denying-source - and that this first being-food can give almost nothing for the other higher parts of their presence. (39.782)

In the present case, if only a few of these unfortunates possessed this instinct proper to three-brained beings, they might then... first, themselves become aware, and afterwards inform all the rest, that as soon as the prime connection with common Nature of any product in general serviceable as a first being-food is severed, then no matter if this product be kept completely isolated... it must like everything else in the Universe change its form and decompose according to the same principle and in the same order in which it was formed. (42.947)

Location in Book: First appearance: Chapter 3, page 63. Recurs throughout Chapter 39 (pages 781-783, 786-790) in detailed explanations of the transformation process, and in Chapter 42 (pages 947-951) in discussions of food preservation and decomposition.

Etymology / Notes: The term represents the foundational level of the threefold being-food system essential to three-brained beings. While contemporary Earth beings know only of this first being-food and have made its consumption into a vice, the original purpose was cosmic transformation serving universal processes. The systematic transformation stages (Protoëry → Defteroëry → Tritoëry → Tetartoëry) demonstrate how even ordinary food participates in the fundamental cosmic laws, though this knowledge has been lost among Earth beings who now consume food mechanically without understanding its role in cosmic processes or its limitations for higher development.

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

Quote from the 1950 text:

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

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

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

The two primordial cosmic laws that serve as the foundation for the entire Megalocosmos: the "Fundamental-First-degree-Sacred-Heptaparaparshinokh" and the "Fundamental-First-degree-Sacred-Triamazikamno" (17.137). These laws constitute the basis upon which "the Most Great common-cosmic Trogoautoegocratic-process is actualized always and in everything" (17.137). All cosmic formations, from the smallest crystallizations to the largest suns, arise and function according to these fundamental laws. Beelzebub explains that knowledge of these first-degree laws, "particularly knowledge relating to the particularities of the sacred Heptaparaparshinokh, will help you in the future to understand very easily and very well all the second grade and third-grade laws of World creation and World-existence" (39.755).

Quotes from the 1950 text:

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

Owing to these two fundamental sacred cosmic laws, there first arise from the substance called 'Etherokrilno,' under certain conditions, what are called 'crystallizations'; and from these crystallizations, but later, and also under certain conditions, there are formed various large and small, more or less independent, cosmic definite formations. (17.137)

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

Location in Book: First appearance: Chapter 17, page 137. The concept is developed extensively in Chapter 39, pages 750-755, where both laws are explained in detail.

Etymology / Notes: The designation "First-degree" indicates these laws as the primordial foundation from which all other cosmic laws derive. The Heptaparaparshinokh governs the seven-fold structure of cosmic processes, while the Triamazikamno operates through three independent forces. Together, they enable the transformation of prime-source substance Etherokrilno into all cosmic formations. His Endlessness later modified certain aspects of these laws to create the current Trogoautoegocrat system, which maintains the universe through reciprocal feeding and prevents the destructive effects of the merciless Heropass on the Sun Absolute (39.753-755).

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

The personality that "should also be a separate part of the whole individual" and "is none other than the manifestation of the totality of the results of the already automatized functioning of all the three enumerated personalities separately formed and independently educated in him, that is to say, it is that part which is called, in a being, 'I'" (48.1190). This fourth personality represents the genuine "I" that should coordinate and direct the other three personalities - the automatic functioning (first), the sensory-emotional (second), and the motor-reflexive (third). In the carriage analogy, the fourth personality corresponds to the passenger who owns the carriage and directs the coachman, representing conscious will and unified identity.

Quotes from the 1950 text:

And the fourth, which should also be a separate part of the whole individual, is none other than the manifestation of the totality of the results of the already automatized functioning of all the three enumerated personalities separately formed and independently educated in him, that is to say, it is that part which is called, in a being, "I." (48.1190)

The fundamental evil among contemporary people is chiefly that, owing to the rooted and widespread abnormal methods of education of the rising generation, this fourth personality which should be present in everybody on reaching responsible age is entirely missing in them; and almost all of them consist only of the three enumerated parts, which parts, moreover, are formed arbitrarily of themselves and anyhow. (48.1192)

Location in Book: Single appearance: Chapter 48, pages 1190-1192.

Etymology / Notes: The absence of this fourth personality is the fundamental deficiency in contemporary humans, reducing them to "hackney carriages" without owners - vehicles that any chance passenger (external influence) can hire and direct. The development of a genuine fourth personality requires special education and conscious work, as it represents the integrating factor that can create a real individual rather than a collection of uncoordinated parts. This concept is central to Gurdjieff's teaching about the possibility of conscious evolution and the development of authentic being.

A fine French brandy that appears in multiple contexts throughout Beelzebub's Tales, serving both as a literary device and as a symbol of genuine quality versus artificial substitutes. In Gurdjieff's authorial voice, French Armagnac appears paired with "Khaizarian bastourma" as essential provisions for serious writing work: "If only there be plenty of French armagnac and 'Khaizarian bastourma,' I shall find a way out of even this difficult situation" (1.13). The author returns to this pairing in a note about his projected work, stating that sufficient "French armagnac and Khaizarian bastourma" would be necessary for writing The Opiumists (41.917). More significantly, Beelzebub uses French Armagnac in a cosmic comparison to illustrate the vast difference between genuine and false phenomena, referencing Mullah Nassr Eddin's saying that two unlike things "are as much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac" (17.142) - emphasizing the absurd incomparability between authentic spiritual processes and mechanical imitations.

Quotes from the 1950 text:

If only there be plenty of French armagnac and "Khaizarian bastourma," I shall find a way out of even this difficult situation. (1.13)

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

'They are as much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac.' (17.142)

[Note: If anyone is very interested in the ideas presented in this chapter, I advise him to read, without fail, my proposed book entitled The Opiumists, if, of course, for the writing of this book there will be sufficient French armagnac and Khaizarian bastourma. The Author] (41.917)

Location in Book: First appearance: Chapter 1, page 13 (Prologue). Second appearance: Chapter 17, page 142 (cosmic comparison). Third appearance: Chapter 41, page 917 (authorial note about The Opiumists).

Etymology / Notes: Armagnac is an authentic French brandy from the Gascony region, considered one of the finest spirits in the world and historically older than Cognac. Gurdjieff's consistent reference to "French Armagnac" (rather than simply "Armagnac") emphasizes its authenticity and quality, particularly significant in contrast to the synthetic alcoholic beverages described elsewhere in the text that are "made exclusively only on what are called 'old barges' lying at sea off the shores" of America using sulfuric, nitric, and muriatic acids (42.922). The pairing with "Khaizarian bastourma" suggests Gurdjieff's appreciation for authentic, traditional foods and beverages during intensive intellectual work. The Mullah Nassr Eddin comparison employs French Armagnac as a symbol of genuine quality to emphasize the absurd incomparability between real cosmic processes and the mechanical substitutes that contemporary "sorry-scientists" mistake for the genuine article.

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

The physical body of a three-brained being, specifically referenced in the context of the sacred Rascooarno (death process) when the higher being-bodies separate from it. Beelzebub explains that "At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body-Kesdjan of a being arises - have their place of concentration" (39.765). The term emphasizes the foundational nature of the physical body as the base from which the higher bodies depart during the death process. The fundamental-planetary-body remains on the planet to decompose while the Kesdjan and higher-being-body ascend to their appropriate cosmic spheres.

Quote from the 1950 text:

At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body-Kesdjan of a being arises - have their place of concentration. (39.765)

Location in Book: Single appearance: Chapter 39, page 765, in the detailed explanation of the sacred Rascooarno process for three-brained beings.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The qualifier "fundamental" emphasizes the basic, foundational nature of the planetary body as the primary physical vehicle that remains bound to planetary existence, distinct from the higher bodies that can transcend planetary limitations. This usage appears specifically in the technical description of the cosmic mechanics of death, highlighting the hierarchical separation of the three being-bodies according to their respective cosmic natures and destinations.

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

A region on the continent Ashhark (now Asia) originally called Gemchania and later renamed Pearl-land, which now exists under the name "Hindustan" or "India." This country was first populated by beings from the continent Atlantis who came in search of pearl-bearing beings that bred in the surrounding water-areas. As Beelzebub explains, "This region of the existence of this third group was then called, as I have already told you 'Gemchania' or 'Pearl-land.' Later the name of this locality also changed many times and the whole of this terra firma region of the surface of the planet Earth now exists under the name of 'Hindustan' or 'India'" (19.186). Gemchania became significant as the center for several Sacred Individuals' teachings, including Saint Krishnatkharna, Saint Buddha, and later as a focal point for both spiritual development and its subsequent corruption. In more recent times, it became a favorite destination for European beings engaged in processes of reciprocal destruction, with one European community discovering the political principle of Ksvaznell ("inciting one against the other") which enabled them to gradually subordinate the entire region and its inhabitants to their influence.

Quotes from the 1950 text:

This region of the existence of this third group was then called, as I have already told you 'Gemchania' or 'Pearl-land.'

Later the name of this locality also changed many times and the whole of this terra firma region of the surface of the planet Earth now exists under the name of 'Hindustan' or 'India.' (19.186)

During the last century one of these favorite places on another continent for the beings of this peculiar planet, was the country of ancient Gemchania or as contemporary beings say there 'India.'

Do you remember that I once told you that to that self-same Gemchania of the continent Ashhark, now Asia, beings of the continent Atlantis used to sail in the beginning for pearls, and how, later, that it was also they who first populated that country? (38.717)

Location in Book: First appearance: Chapter 19, page 186. Recurs extensively in Chapters 21, 22, 38, and 42, appearing multiple times per page in some sections (e.g., 38.717-719, 724).

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The region's significance lies not only in its geographical importance as a settlement established by Atlanteans seeking pearls, but also in its role as a center for authentic spiritual teaching. It became the primary location where three Sacred Individuals - Saints Krishnatkharna, Buddha, and later Lama - established their teachings for helping beings free themselves from the consequences of the organ Kundabuffer. The country's transformation from a center of genuine spiritual development to a battlefield for European colonial powers illustrates Gurdjieff's recurring theme of how sacred knowledge and beneficial influences become corrupted and exploited by beings driven by egoistic motives. The European discovery and application of Ksvaznell in Gemchania represents a particularly maleficent development in the manipulation of human psychology for political domination.

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

Quotes from the 1950 text:

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

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

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

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

A specific type of knowledge representing "the-totality-of-the-information-concerning-the-special-question-thoroughly-cognized-by-perfected-Reason" of three-brained beings who existed in earlier epochs. Unlike contemporary terrestrial "science," genuine science is based on objective cosmic truths understood through perfected reason rather than superficial observation and wiseacring. According to Beelzebub, "when for the second time, from my observations of the existence of these three-brained beings who have taken your fancy, there arose on this still quite young China thanks to the mentioned two great terrestrial scientists, the twin brothers, an independent branch of genuine science, that is, 'the-totality-of-the-information-concerning-the-special-question-thoroughly-cognized-by-perfected-Reason' of three-brained beings who had existed earlier, in the given case concerning the fundamental cosmic law of the sacred Heptaparaparshinokh then called the law of 'ninefoldness'" (40.841). Genuine science includes ancient knowledge such as Tazaloorinono from Atlantis, the Chinese understanding of the sacred Heptaparaparshinokh, and "the laws of association of human mentation," which has come down from very ancient times and is known to only a few contemporary people (48.1185). This type of science can only be properly transmitted through genuine initiates, and when it falls into the hands of contemporary "scientists," they invariably corrupt it through their inherency of wiseacring.

Quotes from the 1950 text:

And so, when for the second time, from my observations of the existence of these three-brained beings who have taken your fancy, there arose on this still quite young China thanks to the mentioned two great terrestrial scientists, the twin brothers, an independent branch of genuine science, that is, 'the-totality-of-the-information-concerning-the-special-question-thoroughly-cognized-by-perfected-Reason' of three-brained beings who had existed earlier, in the given case concerning the fundamental cosmic law of the sacred Heptaparaparshinokh then called the law of 'ninefoldness.' (40.841)

While I was reading that first chapter, which I wrote only six years ago, but which seems to me by my present sensing to have been written long long ago... not for nothing is it stated in that branch of genuine science entitled "the laws of association of human mentation," which has come down from very ancient times and is known to only a few contemporary people, that the "sensing of the flow of time is directly proportional to the quality and quantity of the flow of thoughts." (48.1185)

Location in Book: Major appearances: Chapter 40, pages 820-821, 841; Chapter 48, page 1185. The concept underlies discussions of ancient Atlantean, Chinese, and other traditional sciences throughout the text.

Etymology / Notes: The term appears to be Gurdjieff's way of distinguishing authentic ancient knowledge based on objective cosmic laws from contemporary pseudo-science based on subjective speculation. Genuine science represents knowledge that was "thoroughly-cognized-by-perfected-Reason" - meaning it was understood by beings who had developed genuine objective reasoning capacity through conscious labors and intentional sufferings. Examples include the Atlantean science of Tazaloorinono ("the-seven-aspectness-of-every-whole-phenomenon"), the Chinese brothers' understanding of the sacred Heptaparaparshinokh, and various other ancient sciences that correctly apprehended fundamental cosmic principles. The corruption of genuine science occurs when it falls into the hands of contemporary "learned beings of new formation" who lack the being-development necessary to understand objective truths and instead create "scientific porridge" through their inherency of wiseacring. The preservation of genuine science requires transmission through qualified initiates who possess both the knowledge and the being-level to maintain its integrity.

German Till Eulenspiegel is described as "another also terrestrial sage, who has become such, thanks to the crass stupidity of people" (1.43), representing a folkloric figure comparable to Mullah Nassr Eddin in Gurdjieff's collection of wise sayings from popular culture. Gurdjieff first mentions Till Eulenspiegel in a parenthetical explanation when clarifying that "this legendary personage [Mullah Nassr Eddin] corresponds to the American Uncle Sam or the German Till Eulenspiegel" (1.9). Till Eulenspiegel is quoted as expressing practical wisdom about the necessity of proper preparation and maintenance: "If you don't grease the wheels the cart won't go" (1.43). This saying parallels Mullah Nassr Eddin's observation about the need to "grease the palm" for practical survival in any terrestrial situation.

Quotes from the 1950 text:

Mullah Nassr Eddin, or as he is also called, Hodja Nassr Eddin, is, it seems, little known in Europe and America, but he is very well known in all countries of the continent of Asia; this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel. (1.9)

It is not for nothing that our renowned and incomparable teacher, Mullah Nassr Eddin, frequently says:

"Without greasing the palm not only is it impossible to live anywhere tolerably but even to breathe."

And another also terrestrial sage, who has become such, thanks to the crass stupidity of people, named Till Eulenspiegel, has expressed the same in the following words:

"If you don't grease the wheels the cart won't go." (1.43)

Location in Book: First appearance: Chapter 1, page 9 (in parenthetical explanation). Main reference: Chapter 1, page 43. The cart metaphor associated with his saying is extensively developed in Chapter 48 regarding the human condition and proper maintenance of being-faculties.

Etymology / Notes: Till Eulenspiegel derives from the historical German folkloric character whose name literally means "owl mirror" in German (from "Ulenspegel" - "Eulen" meaning owls, "Spiegel" meaning mirror). Gurdjieff uses this figure as an example of how wisdom can emerge from popular culture, noting that such sages become wise "thanks to the crass stupidity of people" - suggesting their wisdom arises in response to the foolishness they observe around them. The character serves Gurdjieff's purpose of illustrating universal truths through folkloric wisdom, parallel to his extensive use of Mullah Nassr Eddin. The cart metaphor attributed to Till Eulenspiegel becomes a central allegory in Gurdjieff's teaching about the proper maintenance and functioning of human faculties, with the detailed cart analogy in Chapter 48 (page 1197) explaining how humans require proper "greasing" (conscious work) of their various parts to function correctly, rather than deteriorating through mechanical existence on the "smooth roads" of contemporary civilization.

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

And namely he says:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quote from the 1950 text:

And, namely, these whole notes were called thus:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

The three independent centers or "brains" that exist in three-brained beings, each serving as a localization for one of the holy forces of the sacred Triamazikamno and having its own system of functioning with unique peculiarities and predispositions. As Gurdjieff explains in "From the Author," "in the common presence of a man, and for the spiritualization and manifestation of each of the enumerated three separately formed parts of his entire whole, there is an independent, as it is called, 'gravity-center-localization'; and each of these gravity-center-localizations, each with its own entire system, has, for its general actualization, its own peculiarities and predispositions inherent in it alone" (48.1190). These correspond to what are commonly called the thinking-center (head brain), feeling-center (spinal brain), and moving-center (Solar Plexus and nerve nodes). The proper development and harmonious functioning of all three gravity-center-localizations is essential for the formation of a genuine "I" in a being and for the possibility of conscious self-perfecting through the utilization of the three holy forces of Triamazikamno.

Quote from the 1950 text:

In the common presence of a man, and for the spiritualization and manifestation of each of the enumerated three separately formed parts of his entire whole, there is an independent, as it is called, "gravity-center-localization"; and each of these gravity-center-localizations, each with its own entire system, has, for its general actualization, its own peculiarities and predispositions inherent in it alone. In consequence of this, in order to make possible the rounded perfecting of a man, a special corresponding correct education is indispensably necessary for each of these three parts, and not such a treatment as is given nowadays and also called "education." (48.1190)

Location in Book: Single appearance: Chapter 48 ("From the Author"), page 1190.

Etymology / Notes: This term appears to be one of Gurdjieff's original coinages combining "gravity-center" (suggesting the focal point or concentration) with "localization" (specific placement or positioning). The concept represents Gurdjieff's teaching about the three-centered nature of human beings, where each center has its own "center of gravity" for specific types of functioning and perception. The term emphasizes that these are not merely conceptual divisions but actual localized systems within the human organism, each requiring specialized education and development. The gravity-center-localizations serve both cosmic purposes (transformation of substances for the Trogoautoegocrat) and individual purposes (conscious self-perfecting), but only when properly developed and harmonized. Contemporary education fails because it treats the human being as a single system rather than recognizing the distinct needs and potentials of each gravity-center-localization.

Great Nature refers to the cosmic intelligence that maintains universal equilibrium through adaptive processes and foreseeingness, ensuring the continuation of all existence according to cosmic laws. Distinct from planetary nature, Great Nature operates on a universal scale, constantly making adjustments to maintain the "equilibrium of vibrations" required for common-cosmic harmony. As Beelzebub explains in the context of Earth's difficulties after the World War: "Great Nature there is evidently about to increase, for future times, the birth rate of other forms of beings there" (43.1115) to compensate for the unforeseen deaths. Great Nature possesses the capacity to adapt and transform beings' presences through "various compromises and changes" when their vibrations become inadequate for cosmic requirements, demonstrating both infinite resourcefulness and the burden of having to compensate for the destructive actions of three-brained beings.

Quotes from the 1950 text:

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

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

Great Nature, in Her foresight and for many important reasons (about which theoretical explanations will be given in later lectures), was constrained to place within the common presences of our remote ancestors just such an organ, thanks to the engendering properties of which they might be protected from the possibility of seeing and feeling anything as it proceeds in reality. (48.1220)

And from that time on, as little by little they created for themselves all sorts of conditions of external being-existence thanks to which the quality of their radiations went steadily from bad to worse, Great Nature was compelled gradually to transform their common presences by means of various compromises and changes, in order to regulate the quality of the vibrations which they radiated and which were required chiefly for the preservation of the well-being of the former parts of that planet. (14.106)

The point is that the said investigations and experiments showed me very clearly and very definitely that in everything under the care of Mother Nature the possibility is foreseen for beings to acquire the kernel of their essence, that is to say, their own "I," even after the beginning of their responsible ago also. (48.1231)

Location in Book: First appearance: Chapter 1, page 19, and again in Chapter 14, page 106. Recurs throughout the text with approximately 65 instances, concentrated particularly in Chapters 17, 24, 32, 43, and 48, appearing in discussions of cosmic adaptation, vibrational equilibrium, and the care of universal maintenance

Etymology / Notes: Great Nature represents the universal aspect of natural intelligence, distinguished from mere planetary nature by its cosmic scope and responsibility for maintaining equilibrium throughout the universe. She possesses "foresight" and must continuously adapt to compensate for the destructive effects of unconscious beings, particularly on Earth. The text reveals her as both infinitely resourceful and perpetually burdened by having to correct the unforeseen consequences of three-brained beings' actions. Great Nature operates through processes like Kerkoolnonarnian-actualization (17.143-144) - "The-obtaining-of-the-required-totality-of-vibrations-by-adaptation" (17.143-144) - which automatically maintains cosmic balance when conscious beings fail in their duties. The characterization emphasizes both her maternal care ("Mother Nature") and her cosmic responsibility for the continuation of all existence, making her one of the most poignant figures in Gurdjieff's cosmology as she bears the consequences of cosmic accidents and beings' failures while maintaining universal harmony through endless adaptation and sacrifice.

Great Universe refers to the totality of our existing cosmic system, equivalent to the Megalocosmos, encompassing all cosmoses of different scales and relatively independent cosmic formations present within it. The term appears throughout Beelzebub's explanations as the comprehensive designation for the entirety of existence operating under the system of Trogoautoegocrat, maintained by the two fundamental sacred laws of Heptaparaparshinokh and Triamazikamno. As Beelzebub explains when describing the most perfect beings of planet Modiktheo, they are "the most ideal and perfect of all the innumerable various-formed exterior coatings of three-brained beings in all our Great Universe" (39.771). The Great Universe contains all three-brained beings who, regardless of their planet of origin, represent "an exact similarity of the whole Megalocosmos" (39.774) differing only in scale, making each being a microcosmic reflection of the universal structure.

Quotes from the 1950 text:

Beings arising on this planet are three-brained, like all other three-brained beings arising on all the planets of our Great Megalocosmos, and in their exterior appearance are almost similar to us, and at the same time are - and are also so considered by all others - the most ideal and perfect of all the innumerable various-formed exterior coatings of three-brained beings in all our Great Universe; and all our now existing angels, archangels, and most of the Sacred Individuals nearest to our common father endlessness arise just upon this marvelous planet. (39.771)

The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos. (39.777)

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

Location in Book: First appearance: Chapter 1 page 35, also Chapter 16, page 124. Recurs throughout the text with approximately 79 instances, concentrated particularly in Chapters 17, 21, 39, and 40, appearing in discussions of cosmic structure, three-brained beings, and universal laws.

Etymology / Notes: The term serves as an alternative designation for Megalocosmos, with "Great" emphasizing the comprehensive scale and majesty of the cosmic system. Gurdjieff uses both terms interchangeably to describe the totality of existence created by endlessness to prevent the destruction of the Sun Absolute by the merciless Heropass. The Great Universe operates according to the Trogoautoegocratic system, requiring the reciprocal feeding and exchange of substances between all cosmic formations. Every three-brained being within the Great Universe serves as both an apparatus for cosmic transformation and a potential conscious participant in the universal purpose, with the commandment to "guard against such perceptions as may soil the purity of your brains" applying to all conscious beings throughout the entire cosmic structure. The term emphasizes the unity and interconnectedness of all existence while maintaining the hierarchical order of cosmic scales from Protocosmos down to Tetartocosmoses.

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

He put these bars together and began to listen.

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

four kinds of independent Hasnamuss-individuals

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

The literal meaning or translation of the Atlantean term "Amarloos," which designated the second being-food in their cosmological system. Beelzebub explains that "the beings of the continent Atlantis then called the second being-food 'Amarloos,' which meant 'help-for-the-moon,' and they called the third being-food the 'sacred Amarhoodan,' and this last word then signified for them 'help-for-God'" (39.783). This represents the Atlantean understanding that the conscious absorption and transformation of the second being-food (air/breath) served a cosmic purpose in maintaining Earth's detached fragments. The lower-case form indicates this as an explanatory translation rather than a formal cosmic designation, describing the meaning that "Amarloos" held for the Atlantean beings who "even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence" (39.783). The term reflects their awareness that their conscious work with higher being-foods served universal maintenance, contrasting with contemporary humanity's unconscious and mechanical relationship to these cosmic processes.

Quote from the 1950 text:

It is interesting, however, to notice that in the beginning, namely, soon after the destruction of the functioning of the organ Kundabuffer in the three-brained beings breeding on this planet of yours, they also became aware of these two higher being-foods, and then began to use them with cognized intention, and certain beings of the continent Atlantis of its latest period even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence.

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

Location in Book: Single appearance: Chapter 39, page 783.

Etymology / Notes: The lower-case "help-for-the-moon" serves as the descriptive translation of "Amarloos," distinguishing it from the formal cosmic designation "Help-to-the-Moon" (which appears capitalized on page 1108). This reflects Gurdjieff's precise use of capitalization to differentiate between explanatory meanings and official cosmic titles. The Atlantean awareness that their work with being-foods served cosmic maintenance demonstrates their sophisticated understanding of the interconnection between individual spiritual development and universal processes. The parallel with "help-for-God" (the meaning of "sacred Amarhoodan" for the third being-food) shows their recognition of a complete hierarchy of cosmic service - from maintaining planetary fragments to serving the highest cosmic principles. This understanding was lost after the destruction of Atlantis, leaving contemporary humanity unaware of their cosmic responsibilities and the true purpose of conscious work with higher being-foods.

The formal sacred designation for one of the chief being-duties of three-brained beings, being the English translation of "Amarloos" as used by the beings of the continent Atlantis during the "Samliosian civilization." Beelzebub explains that "the beings of the continent Atlantis even considered this being-duty of theirs as sacred and called it 'Amarloos' which in their language means 'Help-to-the-Moon'" (43.1108). This cosmic duty involves the conscious transformation of sacred substances Abrustdonis and Helkdonis to liberate the sacred Askokin required for the maintenance of the Moon and Anulios, Earth's detached fragments. The Atlanteans understood this as one of their fundamental cosmic responsibilities and "very wisely and expediently devised the fulfillment of these two being-duties - namely, the duty of the perfecting of their higher bodies and the duty of serving the Most Great cosmic-Trogoautoegocrat - by uniting them into one and performing them simultaneously" (43.1108). They established sacred buildings (Agoorokhrostiny, Gynekokhrostiny, and Anoroparionikima) where beings could fulfill this duty through conscious labor and intentional suffering, recognizing it as essential for both personal development and universal cosmic maintenance.

Quote from the 1950 text:

Do you remember, I have told you that the beings of the continent Atlantis even considered this being-duty of theirs as sacred and called it 'Amarloos' which in their language means 'Help-to-the-Moon.'

The three-brained beings of the continent Atlantis of that period, namely, the period then called the 'Samliosian civilization,' even devised and very strictly practiced certain customs that greatly contributed to the fulfillment of those being-duties as productively as possible.

The beings of the continent Atlantis even very wisely and expediently devised the fulfillment of these two being-duties - namely, the duty of the perfecting of their higher bodies and the duty of serving the Most Great cosmic-Trogoautoegocrat - by uniting them into one and performing them simultaneously. (43.1108)

Location in Book: Single appearance: Chapter 43, page 1108.

Etymology / Notes: The capitalized form "Help-to-the-Moon" indicates this as the formal cosmic designation of a sacred being-duty, distinguished from the lower-case "help-for-the-moon" which serves as the explanatory translation of "Amarloos." This represents one of humanity's fundamental cosmic responsibilities that arose after the collision with comet Kondoor created the Moon and Anulios as detached fragments requiring energetic maintenance. The duty became necessary because Earth must "constantly send to its detached fragments, for their maintenance, the sacred vibrations 'askokin'" (9.84). Contemporary humanity has lost conscious awareness of this obligation, forcing "Great Nature Herself" to extract the required substances "by other means, one of which is precisely that periodic terrifying process there of reciprocal destruction" (43.1107) - meaning war. The Atlantean understanding of Help-to-the-Moon as a sacred duty represents the last period when humanity consciously participated in cosmic maintenance rather than serving it unconsciously through suffering and death.

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

A fictitious German professor mentioned by Gurdjieff as having a "method" that involves "long reflections." Gurdjieff states that he "guessed after long reflections according to the method of the German professor, Herr Stumpsinschmausen" that he had always avoided using conventional language for intercourse with others (1.8-9). The reference appears in the context of Gurdjieff's explanation of why he lacks facility with literary language, attributing this both to extraordinary circumstances at his birth and to his conscious avoidance of conventional linguistic patterns throughout his life.

Quote from the 1950 text:

Besides from this event, rare in the everyday life of people, my present position also arose because later on in my preparatory and adult life - as, I must confess, I myself guessed after long reflections according to the method of the German professor, Herr Stumpsinschmausen - I always avoided instinctively as well as automatically and at times even consciously, that is, on principle, employing this language for intercourse with others. (1.8)

Location in Book: Single appearance: Chapter 1, pages 8.

Etymology / Notes: The name appears to be one of Gurdjieff's satirical German academic inventions, possibly playing on "Stumpf" (blunt/dull) and "Schmausen" (to feast), creating a mock-scholarly persona whose "method" involves extended cogitation. The reference serves Gurdjieff's characteristic irony about academic methodology and German professorial culture, while also providing a humorous explanation for his own unconventional writing style. Like Professor Kishmenhof, this character represents Gurdjieff's satirical approach to pompous academic authority figures and their elaborate methodologies.

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

The second and third being-foods (air and cosmic substances arising directly from higher sources) essential for the coating and perfecting of the second and third being-bodies. Earth beings once "became aware of these two higher being-foods, and then began to use them with cognized intention, and certain beings of the continent Atlantis of its latest period even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence" (39.783). The Atlanteans called the second being-food "Amarloos" (help-for-the-moon) and the third being-food "sacred Amarhoodan" (help-for-God). However, due to abnormal conditions of existence, contemporary Earth beings have lost "the very knowledge and understanding of the existence and significance of higher being-foods" (39.782).

Quotes from the 1950 text:

When the abnormal conditions of ordinary being-existence were finally fixed there - in consequence of which there disappeared from their essence both the instinctive and the intentional striving for perfecting - there not only disappeared in them the need of conscious absorption of cosmic substances, but even also the very knowledge and understanding of the existence and significance of higher being-foods. (39.782)

It is interesting, however, to notice that in the beginning, namely, soon after the destruction of the functioning of the organ Kundabuffer in the three-brained beings breeding on this planet of yours, they also became aware of these two higher being-foods, and then began to use them with cognized intention, and certain beings of the continent Atlantis of its latest period even began to consider these same processes of the absorption of these higher being-foods as the chief aim of their existence. (39.783)

And if now, my boy, you satisfactorily grasp the succession of the process of transformation of cosmic substances by means of beings-apparatuses, into which these cosmic substances enter as first being-food, then at the same time, you will approximately understand everything concerning the chief particularity of the sacred law of Heptaparaparshinokh as well as the processes of evolution and involution of the other higher being-foods. (39.786)

Location in Book: Appears 5 times in Chapter 39: pages 782, 783 (twice), 784, and 786, within the extended discussion of cosmic substance transformation and the three being-foods.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "higher" designation distinguishes the second and third being-foods from the first (ordinary food and drink) and emphasizes their role in the development of higher being-bodies. The loss of knowledge about higher being-foods represents a fundamental degradation in human understanding, reducing beings to awareness of only the grossest nutritional substances while remaining unconscious of the cosmic substances necessary for genuine spiritual development.

The highest of the three-being-bodies, also referred to as the "body of the Soul," "soul," or "third-being-body." During the first sacred Rascooarno (death), the highest being-body separates together with the second-being-body (Kesdjan) from the fundamental planetary body and "rise both together to that sphere where those cosmic substances - from the localizations of which the body Kesdjan of a being arises - have their place of concentration" (39.765). Unlike the planetary body which remains on the planet and the second-being-body which eventually decomposes, the highest being-body represents the imperishable essence that can achieve independent existence with its own individual Reason through proper development during planetary life.

Quote from the 1950 text:

And the sacred cosmic substances required for the coating of the highest being-body, which sacred being-part of theirs, as I have already told you, they call soul, can be assimilated and correspondingly transformed and coated in them, just as in us, exclusively only from the process of what is called ‘Aiëirittoorassnian-contemplation’ actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts. (32.569)

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

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

Location in Book: First appearance: Chapter 28, page 407. Appears 8 times throughout the text, particularly in contexts discussing higher being-body development and post-mortem states.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The highest being-body represents the ultimate goal of conscious development - the crystallization of a being's highest possibilities into an independent, reasoning entity capable of surviving the dissolution of both the planetary body and the Kesdjan body. This corresponds to what Gurdjieff elsewhere calls the "soul" and "body of the Soul" and represents the completion of the three-stage process of higher being-body development essential for genuine spiritual immortality.

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

A particular psychic state unique to Earth's three-brained beings, arising from the abnormal disharmony between their dual consciousness systems and dual blood circulation systems. According to Beelzebub, this peculiarity is "inherent to the three-brained beings only of this planet of yours, and one can therefore say that if they did not exist, then in all our Great Universe there would not exist in general even a being-notion of 'hypnotism'" (32.559). The hypnotic state represents an accelerated and concentrated manifestation of a property that normally influences "almost the entire process of the ordinary waking existence of most of the three-brained beings," though they only recognize it as a special state when "the processes of this particular property flow in them acceleratedly and the results of which are obtained concentratedly" (32.559). The state can be induced by gazing at brilliant objects, which changes the "difference-of-the-filling-of-the-blood-vessels," or through direct manipulation of blood circulation. When properly induced, the hypnotic state temporarily suspends the false consciousness and allows the genuine sacred consciousness (subconsciousness) to function during the waking state.

Quotes from the 1950 text:

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

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

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

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

Location in Book: First appearance: Chapter 32, page 558. Recurring throughout Chapters 32-33, particularly pages 559-560, 577-580.

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

A branch of contemporary terrestrial science dealing with the phenomenon of inducing hypnotic states in three-brained beings, which Beelzebub describes as one of the most maleficent developments in modern times. As he explains, "though this 'hypnotism,' or as they prefer to say this branch of their 'science,' arose and became official only recently, yet it had already had time to become for them another of the very serious factors which brought about a still greater 'confusion' of their psyche" (32.572). The science developed from the accidental discovery by Italian abbot Pedrini and Doctor Bambini that gazing at brilliant objects could induce trance states, though contemporary attribution to English professor "Brade" and French professor "Charcot" is incorrect. Hypnotism represents the degradation of what was once a sacred practice used by Tikliamishian civilization beings "to destroy in each other certain properties particularly unbecoming to be in them," performed "only in their temples before the congregation" (32.578). Modern hypnotism has generated hundreds of theories and thousands of books that further muddle beings' minds, spawning maleficent teachings ending in "-ism" and contributing to various forms of being-Kalkali. Contemporary beings use it for entertainment, selfish manipulation, and questionable therapeutic practices, completely losing its original sacred purpose.

Quotes from the 1950 text:

Though this 'hypnotism,' or as they prefer to say this branch of their 'science,' arose and became official only recently, yet it had already had time to become for them another of the very serious factors which brought about a still greater 'confusion' of their psyche, already muddled enough without this in the majority of them, and which still further deranged the functioning of their planetary body. (32.572)

You must without fail also know that when beings of the period of the Tikliamishian civilization constated for the first time about this particular psychic property of theirs, and soon made it clear that by its means they could destroy in each other certain properties particularly unbecoming to be in them, then the process itself of bringing someone into this state began to be regarded by them as a sacred process and was performed only in their temples before the congregation. (32.578)

This branch of their science has perhaps come to be for them more maleficent that the fantastic inventions of the ancient Hellenic fishermen and of the contemporary beings of the community Germany.

Thanks merely to this branch of their science, there was acquired in the psyche of the ordinary beings of this ill-fated planet several still new forms of what are called 'being-Kalkali,' that is 'essential strivings' which became cast into forms of definite 'teachings' existing there under the names of 'Anoklinism,' 'Darwinism,' 'anthroposophism,' 'theosophism,' and many others under the names also ending with 'ism.' (32.576)

Location in Book: Major treatment in Chapter 32 (entire chapter titled "Hypnotism"), pages 558-578. Also appears in Chapter 31, page 529 as "Sakookinoltooriko," and Chapter 33, page 579 where Beelzebub describes his work as a professional hypnotist.

Etymology / Notes: The term corresponds to the cosmic science "Sakookinoltooriko" that Beelzebub employed during his experimental investigations of terrestrial beings' psyche (31.529). Contemporary hypnotism originated when abbot Pedrini and Doctor Bambini discovered that the nun Ephrosinia entered trance states when gazing at a Persian turquoise in her lover's portrait frame. Beelzebub became a "physician-hypnotist" during his sixth sojourn to gain access to all social classes and provide genuine therapeutic assistance, developing a superior method based on direct manipulation of blood vessel circulation rather than the inferior brilliant object technique. The maleficent nature of contemporary hypnotism lies not only in its misuse for entertainment and manipulation but in its generation of false theories that spawn various "-isms" and further corrupt beings' already damaged psyche, destroying even the remnants of "patriarchality" and "religiousness" that previously helped maintain some semblance of proper three-centered being existence.

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

Quote from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

The direct, unbroken transmission method by which the four remaining contemporary Initiates-of-Art preserve and pass on "the keys to the understanding of the ancient art." This form of inheritance represents the sole surviving means for transmitting the sacred knowledge originally encoded by the Babylonian learned beings into artistic productions through the Law of Sevenfoldness. Unlike traditional Legominism, which operated through qualified initiates who transmitted knowledge based on their acquired objective merits, immediate-line-of-inheritance appears to function through hereditary or familial succession within specific indigenous communities. Beelzebub explains that this transmission "now proceeds there under very complex and arcane conditions" (30.518), suggesting that the preservation of these keys requires specialized knowledge and circumstances that have become increasingly rare and difficult to maintain in the contemporary world.

Quote from the 1950 text:

So then, I made it clear that there in most recent times only four of such beings, Initiates-of-Art, still remained by means of whose what is called 'immediate-line-of-inheritance' the keys to the understanding of the ancient art still continue to be transmitted, and this transmission by inheritance now proceeds there under very complex and arcane conditions. (30.518)

Location in Book: Single appearance: Chapter 30, page 518.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "immediate" aspect suggests direct succession without intermediary stages or gaps, contrasting with other forms of transmission that might pass through multiple hands or undergo transformation over time. This system represents the last remnant of Aksharpanziar's artificial method for preserving knowledge through art, having survived in only four lineages among indigenous peoples (American "redskins," Philippine Islands inhabitants, Asian people from "The-Source-of-the-River-Pianje," and "Eskimos"). The complexity and arcane nature of these conditions reflects the deteriorated state of conscious knowledge transmission on Earth, where what once operated openly and systematically now exists only in isolated pockets under specialized circumstances.

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

Quotes from the 1950 text:

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

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

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

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

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

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

A special kind of initiate proposed by the Chaldean learned being Aksharpanziar as part of an artificial system for transmitting true knowledge to future generations. Unlike traditional initiates who preserve Legominisms through direct oral transmission, Initiates-of-Art were designed to interpret the "keys" to lawful inexactitudes intentionally embedded in human productions (Afalkalna) and ceremonies (Soldjinoha) according to the Universal Law of Sevenfoldness. Aksharpanziar explained: "we shall secure its transmission from generation to generation through initiates of a special kind, whom we shall call initiates of art. And we shall call them so because the whole process of such a transmission of knowledge to remote generations through the Law of Sevenfoldness will not be natural but artificial" (30.462). By the time of Beelzebub's final departure from Earth, this transmission system had almost entirely ceased, with only four contemporary Initiates-of-Art remaining worldwide, preserving "the keys to the understanding of the ancient art" through "immediate-line-of-inheritance" under "very complex and arcane conditions" (30.518).

Quotes from the 1950 text:

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

And we shall call them so because the whole process of such a transmission of knowledge to remote generations through the Law of Sevenfoldness will not be natural but artificial. (30.462)

So then, I made it clear that there in most recent times only four of such beings, Initiates-of-Art, still remained by means of whose what is called 'immediate-line-of-inheritance' the keys to the understanding of the ancient art still continue to be transmitted, and this transmission by inheritance now proceeds there under very complex and arcane conditions.

Of these four contemporary initiated beings, one comes from amongst those who are called 'redskins' who dwell on the continent America; another, from among the beings dwelling on what are called the Philippine Islands; the third, from the beings of the continent Asia, from the country called 'The-Source-of-the-River-Pianje'; and the fourth and last, from amongst those who are called 'Eskimos.' (30.518)

Location in Book: First conceptualized by Aksharpanziar in Chapter 30, page 462. The current state of these initiates is described on pages 518-519.

Etymology / Notes: The term represents Aksharpanziar's innovation to distinguish these specialized interpreters from traditional initiates who preserved Legominisms through direct transmission. The "artificial" nature refers to the deliberate encoding of knowledge within cultural artifacts rather than the "natural" process of oral tradition through qualified initiates. This system was intended as a backup method should traditional Legominism fail due to the periodic destruction of conscious individuals during societal upheavals. The near-complete disappearance of this practice illustrates Gurdjieff's theme of the recurring loss of conscious knowledge on Earth, with only four lineages surviving in remote indigenous communities that have maintained ancient transmission methods.

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

Quote from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

Inner content (or inner-content) refers to the subjective meaning or significance that words acquire for individuals based on their specific environmental conditioning and life experiences. This concept is central to Gurdjieff's explanation of why the same words evoke entirely different associations and understandings in different people. As explained in Chapter 1, "each word, for the same thing or idea, almost always acquires for people of different geographical locality and race a very definite and entirely different so to say 'inner-content'" (1.16). This inner content arises from the environmentally-formed "forms" within beings that generate specific sensations and inner pictures when activated by association. The word itself serves merely as the "outer subjective expression" of this inner content, which varies dramatically between individuals depending on their background, upbringing, and the specific conditions under which their mentation by form was shaped.

Quotes from the 1950 text:

That is why each word, for the same thing or idea, almost always acquires for people of different geographical locality and race a very definite and entirely different so to say "inner-content."

In other words, if in the entirety of any man who has arisen and been formed in any locality, from the results of the specific local influences and impressions a certain "form" has been composed, and this form evokes in him by association the sensation of a definite "inner content," and consequently of a definite picturing or notion for the expression of which he employs one or another word which has eventually become habitual, and as I have said, subjective to him, then the hearer of that word, in whose being, owing to different conditions of his arising and growth, there has been formed concerning the given word a form of a different "inner content," will always perceive and of course infallibly understand that same word in quite another sense. (1.16)

Initiating you now into the impressions, hidden from strangers and which became fixed in my common presence, and which were the result of my conscious perceptions during my last stay there in person on the surface of your planet concerning this contemporary art of theirs, my 'I' with an arisen and profound being-impulse of regret must now emphatically state that of all the fragments of knowledge already attained by the beings of the Babylonian civilization - which fragments, it must be allowed, also contained a great deal - absolutely nothing has reached the beings of contemporary civilization for the benefit of their ordinary being-existence, apart from a few 'empty words' without any inner content.

Not only absolutely nothing whatever reached them of all the various fragments of general knowledge already then known on the Earth, which the learned beings the Adherents-of-Legominism indicated in lawful divergencies from the sacred law of Heptaparaparshinokh, or, as they called it the Law of Sevenfoldness, but in the interval of time between these two civilizations of theirs their being-rumination has so deteriorated that they now already do not know nor even suspect the existence of such an all-universal law on their planet.

Apart from a few 'empty words' without any inner content. (30.492)

Nevertheless somehow seemed to me, in respect of their inner content, particularly alike. (42.1042)

Location in Book: First appearance: Chapter 1, page 16. Recurs in various forms: "inner-content" (hyphenated) appears once, while "inner content" (two words) appears 6 times, with additional instances on pages 492, 1042, 1049, and 1233, demonstrating the concept's significance in Gurdjieff's analysis of communication and understanding.

Etymology / Notes: The hyphenated form "inner-content" and the two-word form "inner content" appear to be used interchangeably throughout the text, both referring to the same concept of subjective meaning formation. This concept explains the fundamental communication problem among three-brained beings: while they use the same words, the inner content evoked by these words differs completely based on each individual's environmental conditioning during their formative years. The process operates through mentation by form, where specific geographical, climatic, and cultural influences create unique associative patterns that give identical words entirely different subjective meanings for different individuals. This accounts for why beings can appear to understand each other while actually comprehending completely different things, leading to the systematic breakdown of genuine communication and mutual understanding that characterizes contemporary human civilization.

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

Quotes from the 1950 text:

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

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

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

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

Beneficial customs and behavioral patterns that should develop naturally in beings over time through community existence, allowing their ordinary existence to "flow more or less tolerably" even without objective consciousness. These habits represent a proper adaptation mechanism that enables beings to function harmoniously within their social environment. However, in Earth beings, the formation of such habits is continually disrupted by periodic reciprocal destruction and the peculiar psychic property of "suggestibility," which causes them to abandon beneficial customs acquired over centuries in favor of new, often inferior ones. As Beelzebub explains, "as soon as good being-usages for automatic existence begin to be established in the general process of any of their groupings, this terrifying process suddenly begins to proceed" (34.656).

Quotes from the 1950 text:

I hope, my boy, that by now you may approximately picture to yourself and be satisfied about the question arising in your being, why, namely, in spite of the fact that there among those unfortunate favorites of yours, their species have risen and existed so long a time, could not those automatic being-usages and 'instinctive habits' have, by now, been formed, by which their existence although even with the absence of objective consciousness, might flow more or less tolerably. (34.653)

As soon as good being-usages for automatic existence begin to be established in the general process of any of their groupings, this terrifying process suddenly begins to proceed, and thus either these good customs and 'automatic habits' acquired during centuries are totally destroyed, or the beings of the given grouping... fall under the influence of beings of another grouping who have nothing in common with those under whose influence they were before this, and therefore very soon all these customs and moral habits acquired during centuries are replaced by other 'new ones,' which in most cases are premature and which in most cases are good for only, as is said, 'a day.' (34.656)

Location in Book: First appearance: Chapter 34, page 642. The concept recurs throughout Chapter 34, pages 653-656, in Beelzebub's explanation of why beneficial customs cannot develop properly in Earth beings.

Etymology / Notes: The hyphenated compound term emphasizes the dual nature of these patterns - they should arise both from instinctive wisdom and become automatic through repetition. The concept represents Gurdjieff's analysis of how proper social customs serve as a stabilizing force for beings who lack objective consciousness, but Earth beings are prevented from developing such beneficial patterns due to their susceptibility to external influences and the recurring destruction of their civilizations. The term appears in the context of Hassein's question about why Earth beings, despite existing for so long, have not developed the customs necessary for tolerable existence.

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

Quote from the 1950 text:

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

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

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

"Intentional sufferings" refers to consciously undertaken discomforts, challenges, or inner struggles that a being voluntarily accepts as part of their being-Partkdolg-duty. These sufferings are not accidental misfortunes or externally imposed hardships, but are deliberately embraced as a method of inner transformation and spiritual development. Saint Buddha specifically taught that "the greatest intentional-suffering can be obtained in your presences if you compel yourselves to be able to endure the 'displeasing-manifestations-of-others-toward-yourselves'" (21.241), meaning that the most powerful form of intentional suffering comes from remaining among other beings and consciously enduring their unpleasant behaviors rather than withdrawing into solitude. Together with conscious labors, intentional sufferings form the dual foundation necessary for acquiring higher being-properties such as Essoaieritoorassnian-will and for perfecting Objective-Reason through the sacred process that enables beings to transform the crystallized consequences of the organ Kundabuffer and develop their higher being-bodies.

Quote from the 1950 text:

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

Location in Book: First appearance: Chapter 21, page 241, in the context of Saint Buddha's authentic teachings about transforming the effects of the organ Kundabuffer. Recurs frequently throughout the text, particularly in Chapters 23, 24, 25, 27, 30, 32, 39, 42, 43, and 44, in discussions of being-Partkdolg-duty, the formation of higher being-bodies, and the sacred substances Abrustdonis and Helkdonis.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept represents a fundamental teaching method whereby genuine spiritual development requires conscious engagement with difficult circumstances rather than withdrawal from them. Saint Buddha's original teaching emphasized that intentional suffering must be practiced while remaining among other beings, not in solitude, because the friction generated by enduring others' displeasing manifestations produces the "Trentroodianos" (psychic-chemical-results) that form the sacred being-data necessary for actualizing one of the three holy forces of the sacred Triamazikamno. This force becomes "affirming towards all the denying properties already present" in beings (21.242), making it essential for the transformation of negative crystallizations inherited from the organ Kundabuffer. The widespread misunderstanding of this teaching led to the establishment of monasteries where beings sought to practice "intentional suffering" in isolation, thus defeating the entire purpose of the practice.

The continuous radiating process by which various metalloids and metals within planets emit the results of their inner transformations as part of the universal "Reciprocal-feeding-of-everything-existing." This process occurs after parts of the Omnipresent-Okidanokh become localized within planetary minerals through non-law-conformable Djartklom, creating metalloids and metals that then begin to "radiate from their presences the results of their inner 'Interchange-of-substances'" (18.171). These radiations possess properties similar to Okidanokh itself or its active parts, and serve as essential components in the cosmic exchange of substances that maintains universal equilibrium and the Trogoautoegocratic process.

Quote from the 1950 text:

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

Location in Book: Single appearance: Chapter 18, page 171, within the scientific exposition by Gornahoor Harharkh about his experimental work with artificial transformation of metals and the role of Okidanokh in planetary formations.

Etymology / Notes: The term represents Gurdjieff's conception of how planetary substances participate actively in cosmic maintenance through continuous radiative exchange. The "Interchange-of-substances" occurs at the foundational level of planetary materiality, where metalloids and metals formed through Okidanokh localization serve as active participants in the universal system of reciprocal feeding. This process demonstrates that even inorganic matter functions according to cosmic laws and contributes to the greater Trogoautoegocratic process that maintains all existence. The scientific context in which this term appears - Gornahoor Harharkh's experiments with artificial acceleration of metallic transformations - illustrates how genuine cosmic science works with rather than against natural laws. The radiations from this interchange possess properties "almost similar to the properties of Okidanokh itself," indicating that planetary formations can serve as reservoirs and transmitters of the fundamental cosmic substance. This connects to the broader teaching that everything in the universe participates in the reciprocal maintenance system, from the smallest metallic formations to the largest cosmic concentrations, each contributing its specific radiations to the overall cosmic economy of substance exchange.

The unconscious and unintended conception of a new being that occurs when contemporary three-brained beings use their sacred Exioëry substances neither for self-perfecting nor for conscious reproduction, but merely for the satisfaction of sexual function that has become their "chief vice." This results in "the involuntary conception of a new being similar to themselves, who is without their cognized wish a distressing result for them from the mixing of these sacred substances of the two opposite sexes, who actualize in themselves two opposite forces of the Sacred Triamazikamno, during the satisfaction by them of that function of theirs which has become, thanks to the inheritance from the ancient Romans, the chief vice of contemporary three-brained beings" (39.793). This represents the degenerate opposite of conscious reproduction, where beings create offspring as accidental byproducts of pleasure-seeking rather than through intentional participation in the sacred process of species continuation.

Quote from the 1950 text:

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

And these sacred cosmic substances, formed in them in such a manner, serve either only for the purposes of the Most Great cosmic Trogoautoegocrat entirely without the participation of their own being-consciousness and individual desire, or for the involuntary conception of a new being similar to themselves, who is without their cognized wish a distressing result for them from the mixing of these sacred substances of the two opposite sexes, who actualize in themselves two opposite forces of the Sacred Triamazikamno, during the satisfaction by them of that function of theirs which has become, thanks to the inheritance from the ancient Romans, the chief vice of contemporary three-brained beings. (39.793)

Location in Book: Single appearance: Chapter 39, page 793, within Beelzebub's explanation of how contemporary Earth beings misuse the sacred substance Exioëry.

Etymology / Notes: The term represents the tragic degradation of what should be the most sacred of all Divine sacraments - the conscious participation in species continuation through the sacred sacrament of Serooazar. Instead of the ancient practice where Astrologers guided conjugal pairs "according to the types of those pairs, about the time and form of the process of the sacred 'Elmooarno' for the purpose of a desirable and corresponding conception" (23.287), contemporary beings approach reproduction unconsciously, creating children as unwanted "distressing results" rather than consciously desired offspring. This involuntary conception contrasts sharply with the ideal conscious reproduction, where beings would use their understanding of cosmic laws, proper timing, and type compatibility to ensure optimal conditions for new beings. The term also connects to Gurdjieff's broader theme of how the inheritance from ancient Rome transformed sacred functions into vices, turning sexual union from a conscious sacred act into mere physical gratification. The "two opposite forces of the Sacred Triamazikamno" refers to the affirming force (male Exioëry) and denying force (female Exioëry) that, when mixed without the proper participation of the reconciling force through conscious intention, produce mechanical rather than sacred results.

"Involution" refers to the lawful cosmic process by which the prime-source substance Etherokrilno, proceeding from the Most Most Holy Sun Absolute, undergoes successive transformations and crystallizations into more material, dense, and defined cosmic concentrations. It is the descending arc of the reciprocal cosmic exchange described by Gurdjieff as Trogoautoegocrat - the sacred law in which "everything is consumed by everything else." Involution forms the initial phase of the twofold cosmic process, paired with evolution, and provides the structural foundation for the formation of active elements, planetary bodies, and being-structures. Involution is not to be equated with spiritual decline or fall, but rather with the objective formation of matter and substance required for the realization of higher purposes through subsequent evolution. It operates in accordance with the sacred laws Heptaparaparshinokh and Triamazikamno and is the means by which all cosmic units receive the substances necessary for transformation. "Thanks just to these processes of 'evolution' and 'involution' inherent in the sacred Heptaparaparshinokh, there also began to be crystallized and decrystallized in the presences of all the greatest and smallest cosmic concentrations... definite cosmic substances with their own inherent subjective properties, and which objective science calls 'active elements'" (39.759).

Quotes from the 1950 text:

It is just within and upon these cosmic definite formations that the processes of what are called the involution and evolution of the already formed concentrations and also of the said crystallizations take place... blend and go for the actualizing of the said 'exchange-of-matters' for the purposes of the Most Great common-cosmic Trogoautoegocrat. (17.137)

And as after this, surrounding conditions of actualizations were everywhere established corresponding to the manifestation of the second particularity of the fifth Stopinder of the fundamental sacred Heptaparaparshinokh, therefore from then on the actualization of the fundamental outer cycle of the sacred Heptaparaparshinokh ceased, and all the action of its functioning entered forever into the results already manifested by it, and in them there began to proceed its inherent permanent processes of transformation, called 'evolution' and 'involution.' (39.758)

Not only is this Etherokrilno the basis for the arising of all cosmic concentrations without exception, both large and small, but also all cosmic phenomena in general proceed during some transformation in this same fundamental cosmic substance as well as during the processes of the involution and evolution of various crystallizations... which have obtained and still continue to obtain their prime arising from this same fundamental prime-source cosmic substance. (17.137)

Location in Book: First appearance: Chapter 10, page 87. Recurs throughout the text, particularly in Chapters 39 and 40, in discussions of cosmic laws, substance transformation, and cosmological formation. Most extensively explained in Chapter 39 ("The Holy Planet Purgatory") in the context of the sacred Heptaparaparshinokh and cosmic concentrations.

Etymology / Notes: Gurdjieff does not use "involution" in a pejorative or moral sense. Rather than implying degeneration or regression, involution is the descending movement by which undifferentiated cosmic energy becomes formed, densified, and concentrated into material units. It is the necessary prelude to evolution, which then operates upon these formed units to refine, spiritualize, and consciously actualize being. Involution is lawful, structural, and essential within the process of reciprocal maintenance - inseparable from evolution. While evolution implies the inner re-ascent of form through transformation and conscious participation, involution provides the material foundation upon which this ascent becomes possible. The two processes together complete the cosmic circuit essential for maintaining universal equilibrium.

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

For instance, only a quarter of their year after the commencement of my preaching, you could see when strolling down the street of the city Kaimon, almost at every step, beings there walking on what are called 'stilts.'

And they walked on stilts in order not to risk crushing some insect or other, a 'little being,' as they thought, just like themselves. (21.248)

From that time on various societies began to arise there in Pearl-land, in the city of Kaimon and its outskirts, whose aim was to protect 'defenseless' beings of various forms, both those existing among them and those they called 'wild.' (21.248)

Location in Book: First appearance: Chapter 21, page 229. The city appears throughout Chapter 21 as the setting for Beelzebub's observations of the third group's extreme behaviors following his teaching.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kaimon serves as a key example of how well-intentioned spiritual teaching can be distorted by the peculiar psyche of three-brained beings, leading to extreme and counterproductive behaviors such as walking on stilts to avoid harming insects and wearing veils to prevent accidentally swallowing small creatures.

Kalianjesh refers to a type of being-snake whose skins were used as writing material for preserving ancient manuscripts. An important Sumerian manuscript that fell into the hands of the philosopher Atarnakh "had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman'" (43.1094). This manuscript was exceptionally well preserved due to the durable nature of these snake skins, allowing it to survive long enough to influence Atarnakh's theory about the reciprocal maintenance of everything existing, which closely approximated the cosmic law of Trogoautoegocrat. The use of Kalianjesh skins for manuscript preservation demonstrates the advanced knowledge of ancient beings regarding materials suitable for long-term preservation of important texts.

Quote from the 1950 text:

This manuscript was well preserved because it had been inscribed on the skins of being-snakes called 'Kalianjesh' with the blood of the being 'Chirman.' (43.1094)

Location in Book: Single appearance: Chapter 43, page 1094. Mentioned in the context of Beelzebub's explanation of how the philosopher Atarnakh came to develop his theory about wars on Earth.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The designation as "being-snakes" suggests these were not ordinary reptiles but entities with some form of consciousness or special cosmic properties. The exceptional preservation quality of their skins indicates they possessed characteristics that made them particularly suitable for preserving sacred or important knowledge across long periods. This reflects the ancient understanding of which materials could best serve the transmission of knowledge to future generations, demonstrating the sophisticated practices of knowledge preservation in earlier civilizations.

Kalkali (literally "essential strivings") refers to distorted forms of being-impulses that have become crystallized in the psyche of terrestrial three-brained beings, manifesting as various maleficent "teachings" and systems of thought. These corrupted strivings arose particularly through the influence of hypnotism and related pseudo-sciences, becoming "cast into forms of definite 'teachings' existing there under the names of 'Anoklinism,' 'Darwinism,' 'anthroposophism,' 'theosophism,' and many others under the names also ending with 'ism'" (32.576). The proliferation of these maleficent Kalkali has caused the disappearance of genuine being-impulses such as "patriarchality" and "religiousness," further disharmonizing the already abnormal functioning of human psyche.

Quote from the 1950 text:

Thanks merely to this branch of their science, there was acquired in the psyche of the ordinary beings of this ill-fated planet several still new forms of what are called 'being-Kalkali,' that is 'essential strivings' which became cast into forms of definite 'teachings' existing there under the names of 'Anoklinism,' 'Darwinism,' 'anthroposophism,' 'theosophism,' and many others under the names also ending with 'ism,' thanks to which even those two data of their presences, which still helped them to be at least a little as it is becoming to three-centered beings to be, finally disappeared in them. (32.576)

Location in Book: Primary appearance: Chapter 32, pages 576-577. Context: Beelzebub's critique of how hypnotism and similar pseudo-sciences have generated maleficent teachings that corrupt human psychology.

Etymology / Notes: The term translates as "essential strivings," indicating that these are distortions of what should be genuine being-impulses directed toward self-perfecting and cosmic purpose. The suffix "-ism" in the various teachings mentioned (Darwinism, anthroposophism, theosophism, etc.) points to the systematic crystallization of these corrupted strivings into organized doctrines. The maleficent Kalkali represent a perversion of the proper functioning of being-impulses, leading to psychological disharmony reaching the degree of "Alnokhoorian cacophony" (32.576-577) and undermining the last vestiges of genuine spiritual orientation in human beings.

Kalkians refers to an ancient terrestrial people who possessed a sacred Pythoness and maintained genuine reverence for prophetic wisdom. They are mentioned by Beelzebub as an example of beings who properly honored authentic spiritual guidance, contrasted with contemporary humans who display misplaced veneration for popular writers whose work lacks comparable depth or truth. The comparison serves to illustrate how modern beings have lost the capacity to distinguish between genuine wisdom and fashionable but hollow productions, giving "the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness'" to contemporary writings that lack real substance (12.102).

Quote from the 1950 text:

Anything he writes now, they all seize upon and regard as full of indisputable truth.

Everybody today looks upon his writings with the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness.' (12.102)

Location in Book: Single appearance: Chapter 12, page 102. Used in Beelzebub's critique of how contemporary humans give unworthy reverence to popular writers while lacking proper discrimination.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kalkians represent an ideal of proper relationship to sacred wisdom, where genuine prophetic insight was appropriately honored. Their mention establishes a contrast between ancient peoples who maintained connection to real spiritual guidance and contemporary beings who have lost the capacity for such discrimination, instead directing their reverence toward superficial literary productions that lack true wisdom or transformative power.

Kalman is a solar system mentioned in the cosmic administrative hierarchy, where the father of the captain of the ship 'Karnak' was promoted to serve as Ruler after "his long years of blameless service to his endlessness in the performance of the duties of captain from almost the very beginning of the World-creation" (3.64). This promotion represents advancement within the cosmic governmental structure, where experienced beings who have demonstrated exceptional service are elevated to positions of planetary or solar system administration. The solar system Kalman thus represents a domain within the cosmic hierarchy where qualified beings serve as Rulers under the authority of his endlessness.

Quote from the 1950 text:

This last post of mine, namely, that of captain of the ship 'Karnak', I took, strictly speaking, in succession to my father, when after his long years of blameless service to his endlessness in the performance of the duties of captain from almost the very beginning of the World-creation, he had become worthy to be promoted to the post of Ruler of the solar system 'Kalman.' (3.64)

Location in Book: Single appearance: Chapter 3, page 64. Mentioned during the captain's explanation of how he inherited his position aboard the ship 'Karnak'.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference illustrates the cosmic administrative hierarchy where experienced beings advance from ship captaincy to planetary or solar system rulership, demonstrating the structured nature of cosmic governance under his endlessness. This hierarchical progression suggests that cosmic administration requires extensive practical experience and demonstrated commitment to sacred service before beings become worthy of governing entire solar systems.

Kalmanuior refers to a three-brained being on Earth who has achieved sufficient inner development that it is "not forbidden us from Above to be frank" with them about cosmic truths (41.901). This represents a level of being-attainment that qualifies an individual to receive direct communication from higher cosmic beings without violating the sacred interdiction placed upon beings of Beelzebub's tribe. The term is used by Beelzebub when describing the Bokharian dervish who had achieved profound understanding of cosmic laws through forty years of persistent study, making him worthy of receiving truthful cosmic information that would ordinarily be forbidden to share with terrestrial beings.

Quote from the 1950 text:

I had full moral right to tell him the truth about myself, because by his attainments he was already 'Kalmanuior,' that is, a three-brained being of that planet with whom it is not forbidden us from Above to be frank.

But at that moment I could in no way do this, because there was also present there the dervish Hadji-Bogga-Eddin who was still an ordinary terrestrial three-brained being, concerning whom, already long before, it was forbidden under oath from Above to the beings of our tribe to communicate true information to any one of them on any occasion whatsoever. (41.901)

Location in Book: Single appearance: Chapter 41, page 901. Used during Beelzebub's encounter with the Bokharian dervish who had achieved exceptional understanding of cosmic vibrations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The distinction between Kalmanuior and ordinary terrestrial beings reflects the cosmic hierarchy of development and the sacred protocols governing the transmission of higher knowledge. The interdiction mentioned was instituted "on the initiative of the Very Saintly Ashiata Shiemash" because it is necessary for Earth beings to acquire "knowledge-of-being" through their own efforts rather than through direct revelation (41.901).

Kalnokranonis refers to a transparent protective structure aboard the interplanetary ship 'Karnak', described as "somewhat resembling what we should call a large 'glass bell'" (2.55). Located above the highest "Kasnik" (upper deck) of the ship, the Kalnokranonis provides a covered observation area where passengers can sit while "observing the boundless space." During Beelzebub's journey, this structure shelters him, his grandson Hassein, and his servant Ahoon as they conduct their conversations about the solar systems and planets Beelzebub had visited during his years of exile.

Quote from the 1950 text:

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space. (2.55)

Location in Book: Single appearance: Chapter 2, page 55. Mentioned at the opening of Beelzebub's narrative as the setting for his tales to Hassein.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kalnokranonis serves as the literal and symbolic setting for the transmission of cosmic knowledge, providing both physical protection and a contemplative space for observing the Universe. Its glass-like transparency enables direct observation of cosmic phenomena while maintaining the safety necessary for interplanetary travel, making it an appropriate setting for Beelzebub's educational discourse about planetary existence and cosmic laws.

Kaltaan represents a type of social gathering establishment found in the ancient city of Koorkalai, the center-of-culture of the Asian community called Tikliamish. These establishments were "similar also to contemporary restaurants" (37.674) and served as places where three-brained beings gathered to observe and pass time. Beelzebub uses the Kaltaani of Koorkalai to illustrate the unchanging patterns of human social behavior across different civilizations, comparing them to the Sakroopiaks of ancient Atlantis and contemporary Parisian restaurants.

Quotes from the 1950 text:

And after Atlantis had perished, and many, many centuries had passed, when I was on the continent Asia in the city of Koorkalai, their new center-of-culture of that ancient community there called Tikliamish, and sat at times among them in their Kaltaani which were similar also to contemporary restaurants, was I not witness of similar 'scenes'? (37.674)

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

Location in Book: Single appearance: Chapter 37, page 675. Used in Beelzebub's philosophical comparison of human social behavior across civilizations while observing beings in a Montmartre restaurant.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The plural form "Kaltaani" follows patterns typical of Gurdjieff's constructed languages. These establishments are part of a recurring pattern in the text where similar social institutions appear across different civilizations - Sakroopiaks in Atlantis, Kaltaani in ancient Asia, and later called Chaihana, Ashhana, Caravanseray in other regions (19.186), ultimately evolving into contemporary cafes, restaurants, clubs, and dance halls.

Kaltusara refers to a severely distorted state of being-mentation that represents the extreme degradation of normal thinking capacity. According to Ahoon, there was a harmful factor that arose during Beelzebub's fifth stay on Earth which, by their sixth and final visit, "had become the chief cause why, in every one of those favorites of yours, from the very first day of their arising until their formation as responsible beings, their ableness of normal being-mentation is step by step distorted and finally transformed almost into a 'Kaltusara'" (30.450). Ahoon identifies this factor as what Earth beings call "art," which has become definitively maleficent for contemporary beings and serves as the basis for the final atrophy of whatever data for being-mentation have survived in them.

Quote from the 1950 text:

No, I will only remind His Right Reverence of one factor, the cause of which arose during our fifth stay on the surface of that planet, and which, when we were there for the sixth and last time, had become the chief cause why, in every one of those favorites of yours, from the very first day of their arising until their formation as responsible beings, their ableness of normal being-mentation is step by step distorted and finally transformed almost into a 'Kaltusara.' (30.450)

Location in Book: Single appearance: Chapter 30, page 450.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Kaltusara represents the ultimate degeneration of human mental capacity, where normal being-mentation becomes completely distorted. The term appears in Ahoon's critique of contemporary art as a destructive force that systematically undermines whatever remnants of genuine thinking ability remain in Earth beings. This reflects Gurdjieff's view that much of what passes for culture and artistic expression actually serves to further mechanize and degrade human consciousness rather than develop it. The progression "almost into a Kaltusara" suggests this represents a state just short of complete mental dissolution.

Kalunom was the ancient name for one of the epidemic diseases that result from specific cosmic processes affecting three-brained beings on Earth. During periods of planetary Chirnooanovo (cosmic displacement), Earth beings experience abnormal reactions instead of the normal "remorse of conscience" that occurs on other planets. These abnormal reactions manifest as "specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on" (42.959).

Quote from the 1950 text:

But there on your planet, thanks to the common presences of your favorites having become so odd, from a variety of causes both proceeding from outside of them and arising through their own fault, the result of the action of this common-cosmic actualization does not proceed in them as it proceeds in the presences of the three-brained beings arising on other planets during 'Chirnooanovo'; that is to say, instead of this remorse of conscience, there usually arise there and become widespread certain specific processes, called the 'reciprocal destruction of Microcosmoses in the Tetartocosmos,' which processes, when proceeding in them, they themselves look upon as what are called among them 'epidemics' and which in ancient times were known by the names 'Kalunom,' 'Morkrokh,' 'Selnoano,' etc., and in present days by the names 'Black Death,' Cholera,' 'Spanish influenza,' and so on. (42.959)

Location in Book: Single appearance: Chapter 42, page 959.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. Kalunom represents one of the ancient manifestations of the abnormal functioning of Earth beings during cosmic processes that should normally produce conscience awakening. Instead of experiencing healthy remorse for past actions against their convictions, Earth beings develop epidemic diseases as physical manifestations of spiritual dysfunction. This reflects Gurdjieff's teaching that physical diseases often have psycho-spiritual origins, and that Earth's beings have developed such abnormal inner constitutions that even beneficial cosmic influences produce harmful effects rather than the intended spiritual benefits.

Kalyan refers to a water pipe used for smoking, mentioned in the context of Mullah Nassr Eddin's habits. When Beelzebub visited him in Persia, Mullah Nassr Eddin would engage in "hubble-bubbling" the water in his Kalyan before making his philosophical observations about human types and contemporary civilization. "And indeed, when after he had pronounced the tirade and had thoroughly finished 'hubble-bubbling,' the water in his 'Kalyan,' he - while giving in his subsequent speech with the 'subtle venom' which is proper to him, a definition of the whole presence and general essence of the beings of the contemporary community 'Persia' - explained to me" his comparisons of different peoples to various types of birds (34.598).

Quote from the 1950 text:

When the said cavalcade had moved off a long way, Mullah first of all uttering his favorite saying: 'So-and-so-and-so-must-be; do-not-do-what-must-not-be,' and having also uttered his favorite exclamation, somewhat resembling 'Zrrt!!,' he returned to his place and suggested to me that I should do the same, then, having arranged the still smoldering charcoal on his 'Kalyan,' he sighed deeply and pronounced the following tirade, which, as always, was not immediately understandable. (34.598)

Location in Book: Single appearance: Chapter 34, page 598 (appears twice).

Etymology / Notes: The term is likely derived from "qalyān" (قلیان), the Persian/Arabic word for a water pipe or hookah, also known as a shisha or narghile. In the context of the Tales, the Kalyan serves as both a literal smoking device and a contemplative ritual for Mullah Nassr Eddin, providing the deliberate pause and reflection necessary before delivering his characteristically profound and allegorical observations about human nature. The "hubble-bubbling" of the water creates a meditative interlude that precedes his wisdom teachings, suggesting the importance of contemplative preparation before speaking truth.

Kalzanooarnian refers to a type of trace or evidence concerning past events or beings. When Beelzebub was investigating the individuality of Makary Kronbernkzion during his sixth descent to Earth, he discovered that "a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there" (44.1136). The complete absence of Kalzanooarnian traces concerning Makary Kronbernkzion necessitated Beelzebub's resort to special Spipsychoonalian investigative methods, including mediumism, to gather information about this crucial figure in Earth's history.

Quote from the 1950 text:

And so, my boy, when during that sixth descent of mine I learned about the beginning of that sad common-cosmic history which came about there on your planet, and when I began to investigate it on the spot during my sojourn there, and also to make clear to myself the individuality of this Makary Kronbernkzion, then, because a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there, I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means. (44.1136)

Location in Book: Single appearance: Chapter 44, page 1136.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term appears to designate a specific category or quality of evidence or traces that can remain from past events or beings. The complete disappearance of all Kalzanooarnian traces concerning Makary Kronbernkzion suggests these represent the most basic or conventional forms of historical evidence - perhaps physical, documentary, or cultural remnants that would normally survive to provide information about significant figures. Their total absence indicates the extraordinary passage of time and the magnitude of the cosmic events that had occurred, requiring Beelzebub to employ supernatural investigative methods to reconstruct this crucial piece of Earth's spiritual history.

Kanil-El-Norkel was a first-degree initiate from among the Moors who co-founded the Club of the Adherents-of-Legominism in Babylon together with Pythagoras. "One of these two initiated learned beings of the Earth who had his arising among, as they are called, the Moors, was named Kanil-El-Norkel. The other learned initiated being was named Pythagoras, and he arose from among, as they are called, the Hellenes" (30.455). These two learned beings met in Babylon and through their "Ooissapagaoomnian-exchange-of-opinions" - conversations about which forms of being-existence can serve for the welfare of future beings - they recognized the systematic destruction of initiated beings and Legominisms during wars and popular risings, leading them to organize their club to preserve sacred knowledge (30.455-456).

Quote from the 1950 text:

As it later became clear to me, these two learned beings happened to meet in the city of Babylon and during what is called their 'Ooissapagaoomnian-exchange-of-opinions,' that is to say during those conversations the theme of which was, which forms of being-existence of the beings can serve for the welfare of the beings of the future, they clearly constated that in the course of the change of generations of beings on the Earth a very undesirable and distressing phenomenon occurs, namely, that, during the processes of reciprocal destruction, that is during what are called 'wars' and 'popular risings,' a great number of initiated beings of all degrees are for some reason or other invariably destroyed, and, together with them, there are also destroyed forever very many Legominisms through which alone various information about former real events on the Earth is transmitted and continues to be transmitted from generation to generation. (30.455)

Location in Book: First appearance: Chapter 30, page 455. Also referenced on page 456.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages, possibly suggesting Arabic or Middle Eastern linguistic construction. Kanil-El-Norkel represents the synthesis of Moorish wisdom with Hellenic philosophical tradition in the preservation of sacred knowledge. His collaboration with Pythagoras demonstrates the universal nature of genuine initiate work that transcends cultural and ethnic boundaries. The fact that both founders were first-degree initiates according to the renewed rules of Ashiata Shiemash indicates their authentic spiritual development and qualification to guide the preservation of Legominisms for future generations.

Karabaghian is a type of donkey that breeds in the Caucasus, mentioned in two of Mullah Nassr Eddin's wise sayings quoted by Beelzebub. In his first saying about the universality of judicial incompetence, Mullah Nassr Eddin observes that "donkeys are alike, they are only differently called. For instance, the species of donkey breeding in the Caucasus is called 'Karabaghian'; and precisely the same kind of donkey breeding in Turkestan is called 'Khorassanian'" (43.1090). In his second saying about the unchanging nature of certain beings, he notes that "Past centuries have shown us that Karabaghian asses will never sing like nightingales, nor will they refrain from indulging their noble taste for real Shooshoonian thistles" (43.1068).

Quotes from the 1950 text:

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian." (43.1090)

Past centuries have shown us that Karabaghian asses will never sing like nightingales, nor will they refrain from indulging their noble taste for real Shooshoonian thistles. (43.1068)

Location in Book: First appearance: Chapter 43, page 1068. Recurs on page 1090.

Etymology / Notes: The name likely derives from "Karabagh" (or Karabakh), a historical region in the South Caucasus. In both sayings, Mullah Nassr Eddin uses Karabaghian donkeys as metaphors for human types whose fundamental nature remains unchanged despite superficial differences in naming or circumstances. The first saying emphasizes the universality of certain qualities beneath different labels, while the second suggests the futility of expecting fundamental transformation in beings who remain attached to their essential nature and preferences.

Karakoon, meaning "Black-sands," is the current name for the former principal part of the ancient country Tikliamish, which was once "the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence" (19.185). After the third great catastrophe covered this fertile land with Kashmanoon (sands), "this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands'" (19.185).

Quote from the 1950 text:

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands.' (19.185)

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

Etymology / Notes: The term is explicitly defined in the text as meaning "Black-sands." Karakoon represents the transformation of the most fertile and prosperous region of Earth into barren desert, embodying Gurdjieff's theme of the cyclical rise and fall of civilizations through cosmic catastrophe. The transformation from Tikliamish (a great center of culture) to Karakoon (black desert sands) illustrates the impermanence of all terrestrial achievements and the recurring pattern of destruction that follows periods of human development.

A railway worker in Tiflis (modern Tbilisi, Georgia) whose job was to release steam into the morning whistle that woke the entire town. Karapet developed the practice of pronouncing "in various keys all the curses he knew" before pulling the rope, reasoning that if he cursed first all those who would curse him for disturbing their sleep, their subsequent curses would have no effect on him (1.46-50). Gurdjieff presents Karapet as an "extremely sympathetic" and "precious jewel" whose principle justified the author's own approach to writing, describing him as "not so well known everywhere on earth, but never forgotten by all who have once met him" (1.45). Karapet's wisdom came from reading a book entitled Dreams and Witchcraft and experiencing instinctive uneasiness from the negative vibrations directed at him daily by the awakened citizens.

Quotes from the 1950 text:

So when he would come in the morning to the rope with which he released the steam for the whistle, he would, before taking hold of the rope and pulling it, wave his hand in all directions and solemnly, like a Mohammedan mullah from a minaret, loudly cry:

"Your mother is a ---, your father is a ---, your grandfather is more than a ---; may your eyes, ears, nose, spleen, liver, corns ..." and so on; in short, he pronounced in various keys all the curses he knew, and not until he had done so would he pull the rope. (1.45-46)

And indeed, everyone awakened by the noise I make with the steam whistle, which disturbs his sweet morning slumbers, must without doubt curse me 'by everything under the sun,' just me, the cause of this hellish row, and thanks to this, there must of course certainly flow towards my person from all directions, vibrations of all kinds of malice.

.. if I should curse beforehand all those to whom my service for the benefit of certain among them might seem disturbing, then... it would have... no effect on me at all. (1.49)

Location in Book: Single appearance: Chapter 1, page 45. The complete story extends through pages 45-50.

Etymology / Notes: Karapet is an Armenian name meaning "herald" or "messenger," appropriate for someone whose job involved making announcements via steam whistle. This real-life figure represents Gurdjieff's interest in folk wisdom and practical psychology. Karapet's solution demonstrates an understanding of the psychological law that conscious anticipation can neutralize unconscious effects - a principle that runs throughout Gurdjieff's work. His story serves as Gurdjieff's justification for potentially shocking or offensive material in his book, suggesting that by acknowledging probable negative reactions in advance, their harmful effects can be neutralized. The detailed ethnographic description of Karapet and his reasoning reflects Gurdjieff's appreciation for authentic folk psychology and practical wisdom found among ordinary people.

His story serves as Gurdjieff's justification for potentially shocking or offensive material in his book, but more fundamentally, it establishes a sophisticated psychological contract with the reader. By placing this tale at the very beginning, Gurdjieff is employing Karapet's own method on his audience - he's essentially "blowing the whistle" on his own intentions. The story functions as both warning and inoculation: readers are forewarned that they will encounter disturbing, offensive, or deliberately provocative material throughout the text, and by consciously acknowledging this probability upfront, Gurdjieff aims to neutralize the automatic defensive reactions that might otherwise cause readers to reject his teachings outright. This represents a masterful application of practical psychology - rather than ambushing readers with shocking content, he prepares their psyche to receive it constructively. The placement suggests Gurdjieff understood that his revolutionary ideas about human consciousness, the relativity of truth, and the mechanical nature of ordinary life would naturally provoke resistance, and he needed a psychological strategy to bypass initial rejection. Karapet's story thus becomes a meta-commentary on Gurdjieff's entire pedagogical approach: the conscious use of controlled shocks to awaken sleeping consciousness.

Karatas is Beelzebub's home planet, located in the space "Assooparatsata" of the Milky Way. It is described as a fully developed planet where three-brained beings like Beelzebub arise and exist under conditions suited to their essence. The planet is situated in the solar system Pandetznokh, whose sun is also called the "Pole Star," and serves as both Beelzebub's place of origin and his destination following his long period of exile. Time flows forty-nine times faster on Karatas compared to the Most Holy Sun Absolute, and the planet has a satellite called Prnokhpaioch, which plays a role in the cosmic process of the sacred Heptaparaparshinokh.

Quotes from the 1950 text:

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

Only a little before this journey Beelzebub had returned home to the planet Karatas where he had received his arising and far from which, on account of circumstances independent of his own essence, he had passed many years of his existence in conditions not proper to his nature. (2.51)

Location in Book: First appearance: Chapter 2, page 51. Also appears in Chapters 16, (pages 121-128), 18, 19, 22, 31, 35, 38, 39, 40, 44, 45, 46, and 47.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Karatas represents the ideal conditions for three-brained beings' development and stands in contrast to Earth's abnormal conditions. The planet's dual-sun system (Samos and Selos) provides the astronomical foundation for time measurement, with one Karatas year equivalent to 389 Earth years.

The cosmic term for what terrestrial beings call "fat." Karatsiag is deposited in superfluous amounts in abstaining monks as a result of the involutionary process of being-Exioëry (sperm) when they fail to actualize proper being-Partkdolg-duty. "The first kind of action of this definite substance consists in this, that it promotes the depositing of superfluous what is called 'Karatsiag,' or, as they call it there, 'fat'" (39.809). This excessive accumulation occurs because the monks do not intentionally aid the evolution of substances formed from the first being-food, nor do they remove these substances naturally, causing them to involve and produce various transient substances with harmful effects on the planetary body.

Quote from the 1950 text:

The first kind of action of this definite substance consists in this, that it promotes the depositing of superfluous what is called 'Karatsiag,' or, as they call it there, 'fat.' And its second kind of action promotes the arising and the dispersing over the whole planetary body of what are called 'Poisonioonoskirian-vibrations.'

The consequence of all this is that in the first case these terrestrial abstaining monks become extraordinarily, as it is usually said there, fat, and sometimes one indeed meets among these fat monks specimens with such an abundant deposit of fat, that they could give many points to that form of being there which they expressly fatten in order to increase this same fat in their planetary bodies, and this form of being they call there 'pig.' (39.809)

Location in Book: Single appearance: Chapter 39, page 809.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents Gurdjieff's scientific terminology for a fundamental biological substance, contrasting the cosmic understanding with terrestrial nomenclature. The concept illustrates how improper spiritual practices - sexual abstinence without corresponding inner work - lead to physical and psychic distortions. This demonstrates a key principle in Gurdjieff's teaching: that authentic spiritual development requires conscious effort and understanding of cosmic laws, rather than mere external observances that can actually harm the practitioner's development.

The name of the space-ship (transspace ship) aboard which Beelzebub travels with his grandson Hassein and faithful servant Ahoon, serving as the primary setting for the entire narrative. The 'Karnak' is traveling from the planet Karatas to the planet Revozvradendr for an important conference, with planned stops at the holy planet Purgatory and planet Deskaldino. The ship's captain inherited his position from his father, who had served "from almost the very beginning of the World-creation" and was promoted to "Ruler of the solar system 'Kalman'" (3.64). During the journey, the ship encounters various cosmic phenomena and serves as the venue for the climactic Most Great Universal Solemnity in which Beelzebub is honored for achieving the sacred gradation of Podkoolad.

Quotes from the 1950 text:

And that is why Beelzebub, after a long absence, happened now to be again in the center of the Universe. ...

And it was as the outcome of this that Beelzebub was now making the long journey on the ship 'Karnak' from the planet Karatas to the planet Revozvradendr.

On this big space-ship 'Karnak', the passengers included the kinsmen and attendants of Beelzebub and also many beings who served on the ship itself. (2.54)

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space. (2.55)

Location in Book: First appearance: Chapter 2, page 54. Recurring throughout the entire narrative as the setting for Beelzebub's tales.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, though it may reference the ancient Egyptian temple complex at Karnak, suggesting themes of sacred knowledge and cosmic architecture. The ship represents a perfect cosmic vehicle capable of traversing vast distances through space, embodying the advanced technology and spiritual development of higher cosmic civilizations. The 'Karnak' serves not merely as transportation but as a sacred space where cosmic wisdom is transmitted from grandfather to grandson, making it both literally and symbolically the vessel that carries forward universal knowledge and understanding.

A descriptive term used by Beelzebub to characterize the physical form of three-brained beings on the planet Mars. The karoona form features "a long broad trunk, amply provided with fat, and heads with enormous protruding and shining eyes" (3.61). This body type represents how planetary bodies of three-brained beings are "coated and take an exterior form in conformity with the nature of the given planet, and are adapted in their details to the surrounding nature" (3.61). The term appears to be Beelzebub's way of conveying to Hassein a form that would be recognizable or understandable to his grandson, though the exact referent remains undefined in the text.

Quote from the 1950 text:

For instance, on that planet on which it was ordained that all we exiles should exist, namely, the planet Mars, the three-brained beings are coated with planetary bodies having the form - how shall I tell you - a form like a 'karoona,' that is to say, they have a long broad trunk, amply provided with fat, and heads with enormous protruding and shining eyes. (3.61)

Location in Book: Single appearance: Chapter 3, page 61.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Beelzebub's hesitant phrasing ("how shall I tell you") suggests he is searching for a familiar comparison to help Hassein visualize this alien form. The concept illustrates a fundamental principle in Gurdjieff's cosmology: that three-brained beings throughout the universe develop physical forms precisely adapted to their planetary environments, demonstrating the universal law of correspondence between being and environment. The karoona form specifically emphasizes the Martian beings' exceptional visual and locomotive capabilities, with "almost the whole strength" of their bodies adapted "to generate energy for their eyes and for their wings." (3.61)

An anatomical term from Moses's medical writings referring to the female genital structures covering the clitoris, specifically corresponding to what contemporary medicine calls "labia majora" and "labia minora." According to Great Nature's arrangement, waste substances (including Kulnabo residue) are discharged "from the places between the 'Kartotakhnian hills'" in girls, parallel to the discharge between Toolkhtotino and Sarnuonino in boys (42.1005). The term appears in Moses's comprehensive study of human physiology documented in his book Tookha Tes Nalool Pan, which formed the theoretical foundation for his creation of sacred religious rites addressing natural bodily processes.

Quote from the 1950 text:

The parts of the organism of boys located at the end of what is called the "genital member" and which are named in this incomparable book "Toolkhtotino" and "Sarnuonino" are named by contemporary medicine there "glans penis" and "prepuce penis"; and the "Kartotakhnian hills," covering what is called the "clitoris" of girls, are called "labia majora" and "labia minora" or as is said in common language, "the large and small obscene lips." (42.1005)

Location in Book: Single appearance: Chapter 42, page 1005.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The metaphorical use of "hills" suggests elevated formations or prominences, which anatomically corresponds to the natural structure of the female genital anatomy. This term exemplifies Gurdjieff's creation of alternative anatomical terminology that contrasts with contemporary medical language, suggesting more detailed or nuanced understanding of physiological processes within the context of cosmic laws and natural functions. The term appears alongside other specialized anatomical terms (Toolkhtotino, Sarnuonino) in Moses's medical research into the disease Moordoorten and its prevention through religious practices.

Soil-forming substances that accumulate over time on the surface of terra firma regions, serving as a natural covering and preservation medium. When combined with snow, Kashiman creates conditions of "Isoliazsokhlanness" (hermetically closed sphere), enabling exceptional preservation of organic remains. "These planetary bodies of mammoths have been so well preserved for such a long time, because these snows were then very soon after covered with Kashiman and thus there obtained the condition of 'Isoliazsokhlanness,' that is, as your favorites would say, the condition of a hermetically closed sphere" (40.839). Kashiman also naturally accumulated over ruins and buried artifacts, as seen when Saint Makary Kronbernkzion's production "lay for a long time beneath the ruins and was gradually covered with 'Kashiman'" (44.1133-1134).

Quotes from the 1950 text:

It is interesting to notice that at the present time there, in these depressions formerly covered with snow, and which were later covered with 'Kashiman,' that is with those substances which in general form on the surface of terra firma regions what is called 'soil,' there are sometimes still found now even well-preserved planetary bodies of these mammoths. (40.838)

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

Location in Book: First appearance: Chapter 40, pages 838-839. Referenced again in Chapter 44, pages 1133-1134.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents Gurdjieff's scientific terminology for natural geological processes, specifically the formation of soil through the accumulation of organic and inorganic substances over time. The concept demonstrates how natural preservation occurs through the combination of environmental factors, creating sealed conditions that prevent decomposition - a principle that applies both to paleontological specimens (mammoths) and to the preservation of important historical documents and artifacts across millennia.

A writing material used on ancient Earth, generally made from buffalo hide and later replaced by parchment. Lentrohamsanin, the Universal Hasnamuss, created an unprecedented Kashireitleer "from a hundred buffalo hides joined together" (28.395) upon which he inscribed his maleficent political invention that eventually reached the learned beings of Babylon and contributed to the destruction of Ashiata Shiemash's labors. "At that period of the flow of time on the planet Earth, the Kashireitleers were generally made from one or another part of the hide of a quadruped being call there 'buffalo,' but Lentrohamsanin made his Kashireitleer from a hundred buffalo hides joined together" (28.395).

Quotes from the 1950 text:

At that period of the flow of time on the planet Earth, the Kashireitleers were generally made from one or another part of the hide of a quadruped being call there 'buffalo,' but Lentrohamsanin made his Kashireitleer from a hundred buffalo hides joined together.

These Kashireitleers were replaced there later by what is called 'parchment.' (28.395)

And he took with him, there to the city of Babylon, an exact copy of the mentioned Kashireitleer, but made on papyrus, the original of which had been inscribed by his great-grandfather and which he had obtained by inheritance, and at the very height of the 'frenzy' concerning the 'question-of-the-soul' during one of the last big general meetings of the learned beings, he read aloud the contents of that maleficent 'invention' of his great-grandfather's (28.402)

Location in Book: First appearance: Chapter 28, page 391. Recurring throughout Chapter 28 (pages 395, 398, 400, 402).

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of Gurdjieff's linguistic inventions to describe ancient writing materials, emphasizing the historical progression from animal-hide based materials to more refined substances like parchment and papyrus - a technological evolution that parallels the transmission and corruption of knowledge across civilizations.

Sands that covered the most fertile lands of Earth after the third great catastrophe, transforming rich civilizations into deserts. The term is used interchangeably with "Sands" to describe the devastating covering that buried the prosperous countries of Tikliamish and Maralpleicie. "But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands'" (19.185). This catastrophic event transformed what was once "the richest and most fertile of all the terra firmas" into bare desert.

Quote from the 1950 text:

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoon,' that is, 'Black-sands.'

During these periods the second also quite independent group of three-brained beings of your planet also dwelt on that continent Ashhark, on that part which was then called the country Maralpleicie.

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

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

Location in Book: First appearance: Chapter 19, page 185 (appears twice).

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term represents one of the most dramatic examples of planetary catastrophe in Beelzebub's historical narrative, demonstrating the impermanence of even the greatest civilizations. The Kashmanoon that buried Tikliamish (now the Karakoom desert) and Maralpleicie (now the Gobi Desert) serves as a powerful symbol of the cyclical nature of rise and fall in human history. The transformation from the most fertile lands to barren deserts illustrates Gurdjieff's teaching about the vulnerability of all terrestrial achievements to cosmic forces beyond human control, emphasizing the need for beings to focus on inner development rather than external accomplishments that can be destroyed by planetary catastrophes.

The upper deck of a cosmic ship, as exemplified by the ship 'Karnak'. Beelzebub, Hassein, and Ahoon were "seated on the highest 'Kasnik,' that is, on the upper deck of the ship 'Karnak' under the 'Kalnokranonis,' somewhat resembling what we should call a large 'glass bell,' and were talking there among themselves while observing the boundless space" (2.55). This location served as the primary setting for Beelzebub's tales to his grandson during their cosmic journey.

Quote from the 1950 text:

At the time of this narrative, Beelzebub with Hassein and his devoted old servant Ahoon, who always accompanied him everywhere, were seated on the highest "Kasnik," that is, on the upper deck of the ship 'Karnak' under the "Kalnokranonis," somewhat resembling what we should call a large "glass bell," and were talking there among themselves while observing the boundless space.

Beelzebub was talking about the solar system where he had passed long years.

</>And Beelzebub was just then describing the peculiarities of the nature of the planet called Venus. (2.55)

Location in Book: Single appearance: Chapter 2, page 55.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term establishes the physical setting for the entire narrative framework of Beelzebub's Tales, providing a cosmic context for the transmission of wisdom from grandfather to grandson. The Kasnik, covered by the Kalnokranonis (glass bell-like structure), creates an observatory-like environment perfect for cosmic contemplation and storytelling. This elevated position on the ship symbolically represents the elevated perspective from which Beelzebub can survey and explain the cosmic laws and terrestrial events to Hassein, emphasizing the importance of gaining proper perspective to understand universal truths.

A fairy tale that contains the character "Terasakhaboora," referenced by Mullah Nassr Eddin in his metaphorical description of how Christianity became corrupted from its original form. In Beelzebub's discourse on religion, Christianity is described as having been transformed from a teaching based on "resplendent Love" into "a 'resplendent-Terasakhaboora' from the fairy tale 'Kasoaadjy'" (38.702). The reference serves as part of Mullah Nassr Eddin's wisdom about things that maintain an appearance of beauty while being fundamentally corrupted from their original essence.

Quote from the 1950 text:

But thereafter they began gradually to 'strip' also this religious teaching based on 'resplendent Love,' and transformed it into something also 'resplendent,' but already, as our dear Mullah Nassr Eddin says, into a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy.'

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

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

Location in Book: Single appearance: Chapter 38, page 702.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The fairy tale "Kasoaadjy" appears to be Gurdjieff's invention, serving as part of his pedagogical method of using obscure cultural references to convey deeper meanings about the mechanical distortion of sacred teachings. The specific fairy tale content is not elaborated in the text, but its function is clear through Mullah Nassr Eddin's usage: it contains a character (Terasakhaboora) that represents something maintaining outward beauty while being corrupted internally. This metaphor appears within Beelzebub's critique of how genuine religious teachings become perverted through sectarian divisions and the mixing of contradictory elements from other sources, while maintaining an outward appearance of spiritual beauty. The reference exemplifies Gurdjieff's technique of embedding wisdom within seemingly casual cultural allusions.

A Buddhist sect that arose from the Self-tamers when the original group divided due to a rebellion by the wives against their extreme practices. Those Self-tamers "who had renounced the several obligations they had undertaken in their native country" Pearl-land were called "Katoshkihydooraki," distinguishing them from the "Orthodoxhydooraki" who remained faithful to their original vows (22.258). The schism occurred when the wives learned the true nature of the "special form of 'suffering'" their husbands had planned to practice in Sincratorza (Tibet), leading many men to abandon their sacred obligations under spousal influence.

Quote from the 1950 text:

But when, as I have already said, they, having settled down, set about carrying out in practice the special form of 'suffering' which they had invented, and their wives, having learned its true nature, rebelled, then many of them, having fallen under the influence of their wives, declined to carry out the obligations they had undertaken while still in Pearl-land - and as a result, they then divided into independent parties.

From this time on, these sectarians, formerly called the Self-tamers, now began to be called by various names; those of the Self-tamers who remained faithful to the obligations they had taken upon themselves were called 'Orthodoxhydooraki,' while the rest, who had renounced the several obligations they had undertaken in their native country, were called 'Katoshkihydooraki.' (22.258)

Location in Book: Single appearance: Chapter 22, page 258.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The term contrasts with "Orthodoxhydooraki" to distinguish between the orthodox (faithful) and heterodox branches of the Self-tamers sect. The Katoshkihydooraki represent those who compromised their spiritual commitments due to family pressure, illustrating a recurring theme in Gurdjieff's work about the conflict between authentic spiritual development and ordinary social obligations. Their abandonment of the vows made in Pearl-land to achieve deliverance from Kundabuffer's consequences demonstrates how external influences can derail serious inner work. While the Orthodoxhydooraki went to the extreme of establishing a horrific monastery with perpetual immurement, the Katoshkihydooraki chose the opposite path of abandoning their spiritual aspirations entirely.

Magistrates or judges in Turkish and Persian legal systems. Beelzebub mentions them in the context of a conversation with Mullah Nassr Eddin about "the difference in the legal proceedings and in the sentences passed between the Turkish and Persian 'kazi,' that is magistrates; and concerning the equality of their justice" (43.1089). This term serves as the basis for one of Mullah Nassr Eddin's characteristic observations about the universal nature of terrestrial inadequacy in positions of authority.

Quote from the 1950 text:

Once we spoke about the difference in the legal proceedings and in the sentences passed between the Turkish and Persian 'kazi,' that is magistrates; and concerning the equality of their justice, he then said:

'Ekh! My dear friend!

Is there such a thing anywhere on Earth as a wise legal examination of men's guilt?

The kazi are the same everywhere, only their names are different. In Persia they are called Persian, in Turkey, Turkish.

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian."' (43.1089-1090)

Location in Book: Single appearance: Chapter 43, pages 1089-1090 (appears twice).

Etymology / Notes: The term "kazi" derives from the Arabic "qadi" (judge), used throughout Islamic legal systems. In Gurdjieff's text, this real historical term serves as an example in Mullah Nassr Eddin's satirical wisdom about the universal inadequacy of human institutions. The comparison between different regional varieties of both magistrates and donkeys reflects the recurring theme throughout Beelzebub's Tales that superficial differences in names and customs mask fundamental similarities in human limitations and pretensions to authority. This saying apparently became a permanent part of Beelzebub's thinking process, as he notes it "was thereafter always imprinted in my brain; and during my existence on your planet I always remembered it when I had any comparison to make."

The manner in which cosmic processes proceed according to universal law, characterized by "law-conformable gradualness." This principle governs how the blending of subjective and objective "tempos" must occur in the Megalocosmos, ensuring that all transformations follow proper cosmic timing rather than artificial acceleration. Beelzebub explains that "in the Megalocosmos the blending of the tempos proceeds only 'Kaznookizkernian,' that is, as your favorites would say, with 'law-conformable gradualness'" (46.1172).

Quote from the 1950 text:

Besides this question of Justice, it is necessary to act toward the unconscious part of a being in such a way as to make it possible for certain functions to remain inactive from time to time, in order that it might be always possible for this unconscious part gradually and in its time to blend its newly acquired subjective 'tempos' with the objective 'tempos' of our common Megalocosmos.

One must notice that in the Megalocosmos the blending of the tempos proceeds only 'Kaznookizkernian,' that is, as your favorites would say, with 'law-conformable gradualness.'

And so, if you wish that your 'active mentation' during your future responsible existence should proceed correctly and productively, you must now, if such a mentation has already begun in you and if such an inner process has undesirable consequences for your planetary body, not occupy yourself at all for a while with such mentation, however much you may like it and however greatly it may interest you, otherwise 'Dezonakooasanz' will result in you, that is to say, only one part of your whole presence will acquire another tempo, and in consequence you will become again, as your favorites would say, 'lopsided.' (46.1172)

Location in Book: Single appearance: Chapter 46, page 1172.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The concept emphasizes the critical importance of proper timing in cosmic processes and individual development. The term appears in Beelzebub's final counsel to Hassein about the dangers of forcing inner development beyond what the planetary body can harmoniously accommodate. This principle of "law-conformable gradualness" serves as a warning against the spiritual impatience that can lead to "Dezonakooasanz" (lopsided development), where one part of a being develops at an incompatible tempo with the rest. The Kaznookizkernian principle reflects the universal law that sustainable transformation must respect the natural rhythms and limitations of cosmic and individual functioning.

Red strings made from "twisted intestines" that were strung on the Lav-Merz-Nokh apparatus created by King-Too-Toz, equivalent to quarter notes in contemporary musical terminology. These strings were positioned "between these white, black, and hair strings" and "stretched on either side of the hair strings" in a configuration that allowed their vibrations to be adjusted by "tightening or loosening these strings" to blend harmoniously with the "frequently changing vibrations obtained from the hair strings" (40.852).

Quote from the 1950 text:

On this Lav-Merz-Nokh between these white, black, and hair strings there were also strung in each octave fourteen strings also from 'twisted intestines,' which were painted red and called 'Keesookesschoor,' and if contemporary beings of the Earth were to use these strings they would call them 'quarter notes.'

In addition to this, all those 'quarter note strings' which were stretched on either side of the hair strings were fitted in such a way that the vibrations issuing from them could at any moment be changed as desired by means of tightening or loosening these strings and thus the vibrations they produced could be regulated and by ear blended with the frequently changing vibrations obtained from the hair strings.

And this was so done because thanks to the frequently changing vibrations of the hair strings, the qualitativeness of which, I already said, depended on the temperature of the atmosphere, on the radiations of the beings present nearby, and on many other causes, the vibrations of these 'red strings' acquired such a property that if they did not blend with the vibrations of the hair strings the vibrations issuing from them would act on the beings present very 'cacophonically-harmfully,' even to their possible total destruction. (40.852)

Location in Book: Single appearance: Chapter 40, page 852.

Etymology / Notes: An apparently original Gurdjieffian neologism with no clear etymological basis. The Keesookesschoor strings were essential for the harmonic functioning of the Lav-Merz-Nokh, serving as a bridge between the fixed tonal strings (white and black) and the variable "chaotic" hair strings. Their ability to be tuned in real-time prevented the dangerous "cacophonically-harmful" effects that could result from improper harmonic blending. When Chai-Yoo later simplified the apparatus into the "King" instrument, he eliminated both the red Keesookesschoor strings and the hair strings, retaining only the white and black strings, thus reducing a sophisticated cosmic demonstration device to a mere entertainment instrument that became the foundation for contemporary pianos and similar instruments.

A fuel composed of the dung of quadruped animals, commonly burned in Tandoors throughout the continent of Asia for cooking and heating. The practical properties of Keeziak make it particularly suitable for sustained burning, as "the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time" (42.1025). This fuel plays an important role in the purification rituals of certain tribes, including the Kolenian gypsies who use it in their self-fumigation ceremonies and the Toosooly Kurds who burn it in their sacred Mungulls. The slow-burning nature of Keeziak maintains the constant heat necessary for these ritual practices, which Beelzebub suggests may have originated from ancient wise beings' inventions for health and welfare purposes.

Quote from the 1950 text:

In these Tandoors in Asia they burn chiefly what is called 'Keeziak' - a fuel composed of the dung of quadruped animals.

The rite itself consists in this, that when the family of these gypsies returns home in the evening they first remove all their clothing and shake them in this Tandoor.

It is almost always hot in this Tandoor because the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time. (42.1025)

Location in Book: First appearance: Chapter 42, page 1025. Also mentioned on page 1027.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, though it may be derived from or influenced by actual Asian terms for dried animal dung used as fuel. Keeziak represents the practical wisdom embedded in traditional customs that serve both utilitarian and ritual purposes. Its dual function - as everyday cooking fuel and as the heat source for purification ceremonies - exemplifies Gurdjieff's recurring theme that beneficial customs often combine practical necessity with health benefits. The sustained heat provided by Keeziak makes it ideal for both daily cooking needs and the ritual fumigation practices that protect against disease, demonstrating how ancient wisdom embedded practical health measures within cultural traditions.

A Martian form of communication or written message, used by the three-brained beings of planet Mars to convey formal communications. When the honorable Toof-Nef-Tef of Mars wished to see Beelzebub personally before his departure, "This request of the honorable Toof-Nef-Tef was translated to me through our Ahoon by means of what is there called a 'Kelli-E-Ofoo'" (45.1149). The Kelli-E-Ofoo contained a formal invitation expressing the old being's desire to see and bless Beelzebub for the last time, to thank all beings of Beelzebub's tribe for their good relations with Mars, and included a postscript explaining that the large size of Toof-Nef-Tef's planetary body prevented him from presenting himself at Beelzebub's house, thus requiring Beelzebub to come to his "Fal-Fe-Foof."

Quote from the 1950 text:

This request of the honorable Toof-Nef-Tef was translated to me through our Ahoon by means of what is there called a 'Kelli-E-Ofoo.'

The text of this Kelli-E-Ofoo was as follows:

'I have heard that you, your Right Reverence, have become worthy of receiving from our common father creator full pardon for the transgressions of your youth, and that you are now leaving my native land forever. And therefore, I, an old being, very much wish to see you and to bless you personally for the last time...' (45.1149)

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kelli-E-Ofoo represents the formal, respectful mode of communication used by the advanced three-brained beings of Mars, contrasting with the less developed communication methods of Earth beings. The formal structure and courteous tone of the message demonstrate the higher level of civilization achieved by Martian beings, who, unlike Earth beings, knew the true nature and purpose of Beelzebub's presence on their planet. The term suggests a sophisticated form of written correspondence that maintains proper protocol between beings of different ranks and circumstances.

The designation for the great secret council convened by all followers of the teaching of Jesus Christ in the locality of Kelnuk on the shores of the Dead Sea, in the two hundred and fourteenth year after His birth. The Kelnuanian Council was historically significant as the assembly that first instituted the Christian custom of fasting, establishing rules for abstaining from certain edible products at specific times of the year. The council was held in secret because followers of Jesus Christ were being rigorously persecuted by the power-possessing people who feared that if people lived according to this teaching, "all the motives for displaying their power would disappear, and thereby those shocks would cease, the satisfaction of which evoke the tickling of their inner god named 'Self-Love'" (42.1016). The council is remembered for the famous dispute between the great Hertoonano and the Greek philosopher Veggendiadi concerning the consumption of animal flesh, which ultimately led to the unanimous decision to establish fasting periods to avoid the harmful substance Eknokh.

Quote from the 1950 text:

It was just during that Kelnuanian Council that its members first laid down the rule that the followers of the teaching of Jesus Christ should on certain days abstain from consuming certain edible products for food.

And the initial cause of the institution of this fast was the dispute at this Kelnuanian Council between two then famous learned men, namely, the great Hertoonano and the great Greek philosopher Veggendiadi. (42.1016-1017)

Location in Book: First appearance: Chapter 42, pages 1016-1017. Also mentioned on pages 1022.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages derived from "Kelnuk," with the suffix "-ian" indicating "of or pertaining to Kelnuk." The Kelnuanian Council represents a crucial turning point in Gurdjieff's alternative history of Christianity, where he demonstrates how genuine spiritual practices (fasting to avoid harmful substances like Eknokh) become corrupted over time into mere formal observances that miss their original therapeutic purpose. The council's decisions show the contrast between the original scientific understanding of nutrition and health versus the degraded practices of contemporary Christianity, particularly Russian Orthodox fasting which permits fish consumption - precisely the foods containing the harmful substance Eknokh that the original fasting was designed to avoid.

A locality situated on the shores of the Dead Sea where the great secret Kelnuanian Council was convened by all followers of the teaching of Jesus Christ in the two hundred and fourteenth year after His birth. This council was held in secret because followers of Jesus Christ were being rigorously persecuted by the power-possessing people of that time, who feared that if people lived according to this teaching, "all the motives for displaying their power would disappear" (42.1016-1017). The Kelnuanian Council is historically significant as the assembly that first instituted the custom of Christian fasting, establishing rules for abstaining from certain edible products at specific times of the year. The council is particularly remembered for the famous dispute between the great Hertoonano and the Greek philosopher Veggendiadi concerning the consumption of animal flesh, which led to the formulation of fasting practices designed to avoid the harmful substance Eknokh.

Quote from the 1950 text:

The custom of fasting was instituted and introduced into the Christian religion by the great secret Kelnuanian Council.

This secret Kelnuanian Council was convened by all the followers of the then still new teaching of Jesus Christ in the locality of Kelnuk, lying on the shores of the Dead Sea. Hence it is known in the history of the Christian religion as the Kelnuanian Council.

And it was held in secret because the followers of the teaching of Jesus Christ were then everywhere rigorously persecuted by the power-possessing people. (42.1016)

Location in Book: Single appearance: Chapter 42, page 1016.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kelnuk serves as the geographical foundation for the "Kelnuanian Council," demonstrating Gurdjieff's method of creating plausible historical detail through invented place names. The location on the shores of the Dead Sea provides geographical authenticity while the secrecy of the council explains why it might not appear in conventional historical records. The council's decisions at Kelnuk represent a crucial turning point in Gurdjieff's alternative history of Christianity, showing how genuine spiritual practices (fasting to avoid harmful substances) became corrupted into mere formal observances that miss their original purpose.

A dervish friend and collaborator of Hadji-Asvatz-Troov in the underground kingdom, described as a former professional watchmaker who became highly respected among his comrades for being "very sensible and learned" and for discussing profound questions that made "everyone, willy-nilly, had to ponder about them seriously" (41.882). Even before his initiation into the dervishes, he had been a watchmaker, and continued to devote his free time to this craft in the monastery. He was known for his "freakish idea" of creating a mechanical watch that would show time exactly without any spring whatsoever, based on his principle that "nothing on the Earth is absolutely still, because the Earth itself moves" (41.882). He collaborated extensively with Hadji-Asvatz-Troov in various scientific endeavors, including creating musical instruments, studying ancient theories of vibrations, setting up gas lighting systems, and constructing precise measuring apparatuses for vibrational experiments.

Quote from the 1950 text:

Although this dervish friend of mine was regarded by his comrades and acquaintances as rather a queer sort, nevertheless they all respected and esteemed him, as he was very sensible and learned and often talked of such questions that everyone, willy-nilly, had to ponder about them seriously.

Before his initiation into the dervishes, he had been a real professional, namely, a watchmaker.

And in the monastery also, he devoted all his free time to this favorite craft of his. (41.882)

Location in Book: First appearance: Chapter 41, page 882. Mentioned throughout Chapter 41, pages 882-883, 888, 890, 893, 909.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Kerbalai" may incorporate elements suggesting a Central Asian origin, fitting the Bokharian/Turkestan setting. Kerbalai-Azis-Nuaran represents the archetype of the craftsman-scientist who applies practical skills to profound theoretical investigations. His character demonstrates Gurdjieff's theme that genuine knowledge often resides with those who combine manual expertise with deep questioning of fundamental principles, rather than with conventional scholars. His collaborations with Hadji-Asvatz-Troov exemplify the productive synthesis of different forms of knowledge - practical mechanical skill combined with theoretical understanding of cosmic laws.

A large river on the continent Ashhark (now Asia) that flows into the Sea of Beneficence and has its source in the eastern heights of the country. The city Gob, capital of the second group of Asiatic beings, was situated on both banks of the mouth of this river and was renowned throughout the planet for producing the finest fabrics and precious ornaments. The Keria-chi valley, along with that of the Naria-chi river, housed the main population centers of this second group of beings on the continent Ashhark. During his return journey after his third descent, Beelzebub traveled through Tibet and "came to the source of the river called the Keria-chi and a few days later, sailing down to the Sea of Beneficence," reached his ship 'Occasion' (22.265).

Quote from the 1950 text:

The City Gob was situated on both banks of the mouth of a large river called the 'Keria-chi' which flowed into the Sea of Beneficence and which had its rise in the eastern heights of this country.

Into this Sea of Beneficence, on its western side, another large river flowed called the 'Naria-chi.'

And it was in the valleys of these two large rivers that the beings of the second group of the continent Ashhark chiefly existed. (20.207)

Location in Book: First appearance: Chapter 20, page 207. Also mentioned in Chapter 22, page 265.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "-chi" suffix appears to be Gurdjieff's invention for rivers, as seen also in "Naria-chi." The Keria-chi serves as an important geographical landmark in Beelzebub's narrative, representing one of the major waterways that supported the second great center of Earth civilization after Atlantis. Its mention as both Beelzebub's route of approach to the city Gob and later as his departure route demonstrates its significance as a major transportation artery in the ancient world.

A cosmic process belonging to Great Nature, defined as "the obtaining of the required totality of vibrations by adaptation" (17.143). This process serves as one of two possible factors that can activate Djartklom - the separation of Okidanokh into its three fundamental forces - within the presence of beings. Unlike the conscious fulfillment of being-Partkdolg-duty (which requires the being's intentional effort), Kerkoolnonarnian-actualization "proceeds in beings absolutely without the participation of their consciousness" (17.144). It represents a natural, adaptive mechanism by which beings automatically achieve the vibrational equilibrium necessary for cosmic functioning, ensuring that the sacred Triamazikamno can operate even when conscious striving is absent.

Quotes from the 1950 text:

...the factors for this process in the presences of beings are either the results of the conscious processes of 'Partkdolg-duty' on the part of the beings themselves... or of that process of Great Nature Herself which exists in the Universe under the name 'Kerkoolnonarnian-actualization,' which process means 'The-obtaining-of-the-required-totality-of-vibrations-by-adaptation.'

This latter process proceeds in beings absolutely without the participation of their consciousness. (17.143-144)

In both cases when Okidanokh enters into the presence of a being and the process of Djartklom proceeds in it, then each of its fundamental parts blends with those perceptions which correspond with it according to what is called 'Kindred-vibrations' and which are present in the being at the moment, and further, these parts are concentrated upon the corresponding localization, that is, upon the corresponding brain.

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

Location in Book: Single appearance: Chapter 17, pages 143-144.

Etymology / Notes: The term is explicitly defined within the text itself as meaning "the obtaining of the required totality of vibrations by adaptation." This process represents Great Nature's backup mechanism to ensure cosmic law functions even when beings fail to engage consciously in their spiritual development. It demonstrates Gurdjieff's teaching that while conscious work (Partkdolg-duty) is the ideal path for three-brained beings, Nature provides automatic processes to maintain cosmic equilibrium when conscious effort is lacking. The term exemplifies the mechanical versus conscious pathways available to beings for participating in cosmic processes.

An ancient form of theatrical performance that served as an intermediate stage between the sacred mysteries of Babylonian times and contemporary theatrical spectacles. These performances were the equivalent of what are now called "puppet shows" (Petrushka) on the continent Europe. Kesbaadji replaced the earlier mysteries that had incorporated useful information and knowledge through "currents-of-associative-movements," but they were eventually superseded by theatrical shows that act "particularly perniciously in the process of the progressive 'shrinking' of their psyche" (30.479).

Quote from the 1950 text:

These mysteries there incorporated in the process of their ordinary existence centuries earlier already began gradually to disappear soon after the Babylonian period. At first their place was taken by what are called their 'Kesbaadji,' or, as they are now called there on the continent Europe, 'puppet shows' (Petrushka); but, afterwards they were finally ousted by their still existing 'theatrical-shows' or 'spectacles' which are there now one of the forms of that said contemporary art of theirs which acts particularly perniciously in the process of the progressive 'shrinking' of their psyche. (30.479)

Location in Book: Single appearance: Chapter 30, page 479.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kesbaadji represents a crucial transitional phase in the degeneration of sacred art forms, positioned between the authentic mysteries that conveyed cosmic knowledge through associative movements and the hollow theatrical spectacles that merely entertain while diminishing psychic capacity. This progression exemplifies Gurdjieff's recurring theme of how genuine esoteric knowledge becomes progressively corrupted and externalized over time, losing its transformative power.

A type of three-brained being characterized by the necessity of two distinct independent sexes for the completion of the sacred Heptaparaparshinokh for species continuation, contrasted with the original Polormedekhtic beings who required only one being. Current three-brained beings on Karatas and Earth are "Keschapmartnian," meaning "nearly half-beings," because "the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'Ashagiprotoëry,' is not in the centers of those planets upon which we arise... but is in the centers of their satellites" (39.770).

Quote from the 1950 text:

On the planet Earth, just as on other planets of our Universe where Keschapmartnian three-brained beings breed and exist, that is to say, those three-brained beings the formation of whose Exioëry for the purpose of creating a new being must obligatorily proceed in the presences of two distinct independent sexes, the fundamental difference between the sacred Exioëries formed in the presences of the distinct and opposite sexes of Keschapmartnian beings, that is to say, in 'men' and 'women,' is, that in the Exioëry formed in the presences of beings of the male sex, the localized sacred 'affirming' or 'positive' force of the sacred Triamazikamno participates; while for the completed formation of the Exioëry in the presences of beings of the female sex, there participates the localized sacred 'denying' or 'negative' force of the same sacred law. (23.278)

Location in Book: First appearance: Chapter 14, page 106, Recurs in 23.274, 23.277-280, 23.288, 28.392, 39.770-771, 44.1130.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Keschapmartnian condition results from planetary accidents that altered the cosmic arrangement, requiring the final Stopinder of Heptaparaparshinokh to be located in satellites rather than planetary centers. This cosmic configuration necessitates the sacred process Elmooarno between opposite sexes for species continuation, as opposed to the self-sufficient Polormedekhtic beings who completed this process individually. The term applies universally to all three-brained beings whose planets have satellite arrangements housing the Ashagiprotoëry.

The second-being-body of a three-brained being, also known as the "Astral body" in terrestrial terminology. The Kesdjan is composed of higher cosmic substances distinct from those forming the physical planetary body, and its coating and perfection are essential stages in a being's development toward objective Reason. Under the original Fulasnitamnian principle, beings were "obliged to exist until there was coated in them and completely perfected by reason what is called the 'body-Kesdjan'" (16.130). The Kesdjan body is nourished by second-being-food (air and substances taken through breathing and skin pores) and serves as an intermediary vehicle between the planetary body and the higher-being-body (soul). When properly developed, it enables the second kind of being-Reason called Okiartaaitokhsa and can survive physical death, rising to appropriate spheres according to cosmic law.

Quotes from the 1950 text:

... they were obliged to exist until there was coated in them and completely perfected by reason what is called the 'body-Kesdjan,' or, as they themselves later began to name this being-part of theirs - of which, by the way, contemporary beings know only by hearsay - the 'Astral-body.' (16.130)

The second being Reason, which is named 'Okiartaaitokhsa,' can be in the presences of those three-brained beings, in whom their second-being-body-Kesdjan is already completely coated and functions independently. (39.770)

At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body-Kesdjan of a being arises - have their place of concentration. (39.765)

Location in Book: Discussed extensively throughout Chapters 16, 28, 29, 32, 34, 38, 39, 42, 43, and 45.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kesdjan body represents a crucial element in Gurdjieff's teaching about the triadic structure of higher being-development: planetary body (physical), Kesdjan (astral), and Soul (highest). Its proper coating requires conscious work and specific cosmic substances, particularly Hanbledzoin. The body can be materialized through sacred processes like Almznoshinoo and plays essential roles in post-mortem existence, reincarnation processes (Okipkhalevnian), and spiritual communication between different spheres of existence.

A type of planetary surface configuration characterized by equal division between land and water masses. The planet Mars is described as having what is called a "Keskestasantnian-firm-surface," meaning "one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water" (22.266). This surface type results from Mars functioning as an "Mdnel-outianlink" in the transformation of cosmic substances within the solar system Ors, creating a balanced planetary arrangement that supports the agricultural and water management needs of Martian three-brained beings.

Quote from the 1950 text:

Clearly to understand in what work it was there that I became interested, you must know, first of all, that the planet Mars is for the system Ors, to which it belongs, what is called an 'Mdnel-outianlink' in the transformation of cosmic substances, in consequence of which it has what is called a 'Keskestasantnian-firm-surface,' that is to say, one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water. (22.266)

Location in Book: Single appearance: Chapter 22, page 266.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Keskestasantnian surface configuration represents a specific cosmic arrangement that enables Mars to fulfill its function as an "Mdnel-outianlink" in the transformation of cosmic substances. This balanced division between land and water creates the conditions that necessitate the complex engineering projects undertaken by Martian beings to transport water from one hemisphere to the other for agricultural purposes, demonstrating how planetary cosmic functions directly influence the practical activities of their inhabitants.

The name given to private compartments on space-ships, equivalent to what are called "cabins" on terrestrial steamers. When Beelzebub needed to tend to his aging body after the second being-food, he would retire to his Kesshah "in order to cool his already extremely decrepit tail a little in a certain liquid, to which he was compelled to have recourse from time to time on account of his old age" (46.1161). The term appears as part of the detailed description of life aboard the intersystem ship Karnak, illustrating the organized living arrangements necessary for long cosmic voyages.

Quote from the 1950 text:

After the process of taking in the second being-food, Beelzebub did not immediately return from the "Djameechoonatra" where they usually spent their time in conversation, but first went to his "Kesshah."

Kesshah is the name given to those compartments on space-ships which on terrestrial steamers are called "cabins."

Beelzebub first entered his Kesshah in order to cool his already extremely decrepit tail a little in a certain liquid, to which he was compelled to have recourse from time to time on account of his old age. (46.1161)

Location in Book: First appearance: Chapter 41, page 917, recurs Chapter 46, page 1161.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kesshah represents the private living quarters aboard cosmic vessels, contrasted with the common areas like the Djameechoonatra where beings gather for meals and conversation. The description of Beelzebub's medicinal routine in his Kesshah adds a humanizing detail to his character, showing how even highly evolved beings must attend to the physical needs of their aging bodies during long cosmic journeys.

A quadruped being whose excretion was used as one of four ingredients in a special liquid for preparing bamboos used in the experimental apparatus Alla-attapan, constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel. The liquid consisted of "(1) The white of the eggs of the bird then called 'Amersamarskanapa' (2) The juice of the planet called 'Chiltoonakh' (3) The excretion of a quadruped being bearing the name 'Kezmaral' (4) A specially prepared what is called 'mercury-amalgam'" (40.837). The bamboos soaked in this mixture were crucial components that, when exposed to colored rays or sound vibrations, would be permanently dyed the corresponding colors, enabling the apparatus to demonstrate the sacred cosmic law of Heptaparaparshinokh.

Quote from the 1950 text:

These bamboos were soaked in a liquid consisting of:

1. The white of the eggs of the bird then called 'Amersamarskanapa'
2. The juice of the planet called 'Chiltoonakh'
3. The excretion of a quadruped being bearing the name 'Kezmaral'
4. A specially prepared what is called 'mercury-amalgam' (40.837)

Location in Book: Single appearance: Chapter 40, page 837.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kezmaral represents one element in the sophisticated scientific methodology employed by the Chinese saint-brothers in their investigation of cosmic laws. Its excretion, combined with other exotic substances, created a reactive medium that enabled the precise measurement and demonstration of the relationship between colored light rays and sound vibrations according to the sacred law of Heptaparaparshinokh. The inclusion of such specialized biological materials demonstrates the level of precise knowledge required for genuine objective science.

A term indicating something confused, muddled, or garbled to the point of causing delight through its absurdity. Beelzebub uses this expression to describe how terrestrial initiates corrupted the sacred Legominisms about the holy planet Purgatory, mixing them with confused notions about the soul's immortality to such an extent that "they, having fallen under the influence of this psychosis, mixed into the Legominisms concerning the holy planet Purgatory and handed down such a 'Khaboor-Chooboor' that the tail of our Lucifer from pleasurable emotion turned a shade of what is called the color 'tango'" (39.804). The term suggests something so thoroughly bungled that it becomes comically absurd rather than merely wrong.

Quote from the 1950 text:

The point is that, in spite of the fact that the initiates of that epoch were still relatively normal responsible beings who did not easily change their ideals, as is done there at the present time by the majority of contemporary beings, just as, as they themselves express it, the 'London-Phu-Phu-Kle' change their gloves; yet during this period the psychosis which seized all these strange three-brained beings of finding out at whatever cost whether they had a soul and whether it was immortal, was so strong and widespread, that this unhealthy need of their psyche stirred and infected the minds of even the genuine initiates there and they, having fallen under the influence of this psychosis, mixed into the Legominisms concerning the holy planet Purgatory and handed down such a 'Khaboor-Chooboor' that the tail of our Lucifer from pleasurable emotion turned a shade of what is called the color 'tango.' (39.804)

Location in Book: Single appearance: Chapter 39, page 804.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The reference to Lucifer's tail turning "tango" colored from pleasurable emotion suggests that Khaboor-Chooboor represents something so thoroughly confused that it becomes amusing rather than merely erroneous. The context indicates how genuine spiritual knowledge becomes corrupted when mixed with popular psychological obsessions, creating garbled teachings that bear little resemblance to their original sacred content.

A people whose labor provided the money that funded the education of Turkish rulers in Europe. Beelzebub uses this term in drawing a parallel between Russian and Turkish political practices, explaining that just as Russian czars were funded "by the sweat of the peasants" for their European education, "these present callow Turkish rulers were also provided by their own 'patriarchal' fathers with much 'money,' this time however obtained by the sweat of the 'Khaivansanansaks,' and also sent to the continent Europe to receive there what they call a 'good education' for the future welfare of their fatherland" (38.713). The term appears within Beelzebub's satirical critique of how European education corrupted young rulers' understanding of proper governance.

Quote from the 1950 text:

It is very interesting to notice further that just as formerly the Russian czar was supplied by his nearest old patriarchal functionaries with a great quantity of what is called 'money,' obtained by the sweat of the peasants, and was sent to the continent of Europe to study in the various communities there a great number of methods of government, in order that when he returned he might the better orientate himself in the ruling of his community; so likewise these present callow Turkish rulers were also provided by their own 'patriarchal' fathers with much 'money,' this time however obtained by the sweat of the 'Khaivansanansaks,' and also sent to the continent Europe to receive there what they call a 'good education' for the future welfare of their fatherland. (38.713)

Location in Book: Single appearance: Chapter 38, page 713.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khaivansanansaks represent the exploited laboring class whose efforts fund the miseducation of their future rulers, serving as an example of how ordinary beings' genuine work supports systems that ultimately work against their own interests. Their mention alongside "peasants" in the Russian example suggests they occupy a similar social and economic position within the Turkish community structure.

A type of food item mentioned twice by Gurdjieff in authorial asides, paired with French armagnac as essential provisions for his writing work. The term appears in both the Prologue and a note at the end of Chapter 41, suggesting it represents a favorite or necessary sustenance for the author during the composition process. Bastourma is a traditional cured meat preparation common in Armenian, Turkish, and Middle Eastern cuisines, while "Khaizarian" appears to be Gurdjieff's regional or quality designation for this particular variety.

Quotes from the 1950 text:

If only there be plenty of French armagnac and "Khaizarian bastourma," I shall find a way out of even this difficult situation. (1.13)

[Note: If anyone is very interested in the ideas presented in this chapter, I advise him to read, without fail, my proposed book entitled The Opiumists, if, of course, for the writing of this book there will be sufficient French armagnac and Khaizarian bastourma. The Author] (41.917)

Location in Book: First appearance: Chapter 1 (The arousing of though), page 13. Also appears in authorial note at end of Chapter 41, page 917.

Etymology / Notes: "Bastourma" (also spelled basturma or pastirma) is a traditional air-dried cured meat preparation. "Khaizarian" appears to be Gurdjieff's specific regional or quality designation, possibly relating to a particular source or style of preparation. The pairing with French armagnac suggests these represent Gurdjieff's personal preferences for sustenance during intensive writing periods, appearing in contexts where he discusses the challenges of literary composition.

A solar system through which the transspace ship 'Karnak' passes during its return journey from the sun Absolute to Beelzebub's home planet Karatas. The ship's captain informs Beelzebub that they will "soon be passing through the solar system Khalmian" (35.657) and that if they do not change course immediately after passing through this system, they will "greatly lengthen the path" to reach the holy planet Purgatory for Beelzebub's desired visit to his son Tooilan's family. Khalmian thus serves as a crucial navigational reference point in determining the ship's trajectory through cosmic space.

Quote from the 1950 text:

Your Reverence, at the beginning of our journey you condescended to let fall a word which hinted that on the return journey you would perhaps decide to stop on the way at the holy planet Purgatory to see the family of your son Tooilan. If this is indeed your intention, then it will be better if you give me the order to do so now, because we shall soon be passing through the solar system Khalmian, and if having passed this system we do not direct the falling of our ship immediately more to the left, we shall greatly lengthen the path of its falling. (35.657)

Location in Book: Single appearance: Chapter 35, page 657.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Khalmian functions as part of the cosmic geography that frames Beelzebub's narrative, representing the vast scales of space through which conscious beings must navigate. The reference emphasizes the precision required in cosmic travel and the importance of making navigational decisions at appropriate moments to avoid unnecessarily prolonging journeys through the Megalocosmos.

A designation referring to a type of goats that existed on the continent Atlantis during the time of Theophany. These goats were famous for producing milk whose cream was one of the three essential ingredients used in creating the mixture that led to Theophany's discovery of the cosmic law of Heptaparaparshinokh. The cream from Khenionian goat milk was combined with extract from the plant Patetook and pine-resin to create a mastic for chewing after eating. When this mixture was poured onto a marble slab to dry, it consistently formed "seven definite plane surfaces" (40.820), leading to the development of the Atlantean science of Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture on to a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured on to that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces. (40.820)

Location in Book: Single appearance: Chapter 40, page 820.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khenionian goats serve as one element in the narrative of how fundamental cosmic laws were accidentally discovered through careful observation of natural phenomena. Their milk cream, when combined with specific other substances, provided the material basis for revealing the law of seven-aspectness that governs cosmic manifestations. The reference to these goats being "famous" suggests they held special significance in Atlantean culture, possibly indicating recognition of their unique properties that made them suitable for scientific investigation.

A small community dwelling in the mountains of the Caucasus that remains the sole preserve of the ancient Hebrew custom of isolating women during menstruation. According to Beelzebub, this beneficial practice was originally established by the wise King Solomon and existed among the Hebrew people for considerable time before being despised and abandoned by other communities during Hebrew decline. "At the present time, this custom exists there only among a very small community to be found in the mountains of the Caucasus and bearing the name 'Khevsoory,' just those same Khevsoory who give many scientists there no sleep, because of the problem of the origin of that small community" (43.1114).

Quote from the 1950 text:

"That is why this good custom was not only not spread further, but gradually, also owing to their other characteristic properties, which I have already sufficiently explained to you, that is to say, owing to the fact that this Hebrew people had themselves fallen under the influence of other communities which had become great, and had followed their examples - this good custom began to be despised and was ultimately forsaken and forgotten by the very founders themselves.

"At the present time, this custom exists there only among a very small community to be found in the mountains of the Caucasus and bearing the name 'Khevsoory,' just those same Khevsoory who give many scientists there no sleep, because of the problem of the origin of that small community." (43.1114)

Location in Book: Single appearance: Chapter 43, page 1114.

Etymology / Notes: The term appears to refer to an actual Caucasian mountain people known to Gurdjieff. Their mysterious origin puzzles contemporary scientists, and they serve as an example of how genuinely beneficial ancient customs survive only in isolated communities that resist the general degeneration affecting most three-brained beings. The preservation of this Solomonic practice among the Khevsoory demonstrates the pattern by which objective knowledge becomes relegated to remote enclaves while mainstream communities abandon wisdom due to their characteristic properties of envy and imitation.

A solar system from which the famous planet "Remorse-of-Conscience" became separated due to cosmic disruptions caused by the Geneotriamazikamnian contact on the Most Most Holy Sun Absolute. As explained in the account of cosmic history, "It was just then that there became separated from the solar system called Khlarfogo that famous planet which exists alone in space and has quite exceptional particularities and which is at the present time called Remorse-of-Conscience" (39.798). This separation occurred when the primary consequences of the Geneotriamazikamnian contact "had already had time during a certain period to change the harmonious movement of many solar systems and to produce a disharmony in the inner functioning of certain of their planets." (39.798)

Quote from the 1950 text:

It was just then that there became separated from the solar system called Khlarfogo that famous planet which exists alone in space and has quite exceptional particularities and which is at the present time called Remorse-of-Conscience. (39.798)

Location in Book: Single appearance: Chapter 39, page 798, within Beelzebub's explanation of the cosmic consequences of the Geneotriamazikamnian contact and its effects on higher being-parts throughout the universe.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Khlarfogo represents one of many solar systems affected by the cosmic disruption that occurred when perfected Sacred Individuals assembled on the Most Most Holy Sun Absolute created unusual vibrations. The separation of the planet Remorse-of-Conscience from this solar system illustrates how higher cosmic processes can have far-reaching consequences throughout the Megalocosmos, demonstrating the interconnected nature of all cosmic phenomena and the vulnerability of even large-scale cosmic formations to disruptions in the fundamental cosmic laws.

A term designating a breed of donkey from Turkestan, used in Mullah Nassr Eddin's saying to illustrate the universal principle that superficial differences in names do not alter essential sameness. According to the wise Mullah, "donkeys are alike, they are only differently called. For instance, the species of donkey breeding in the Caucasus is called 'Karabaghian'; and precisely the same kind of donkey breeding in Turkestan is called 'Khorassanian'" (43.1090). The term also appears as "Khorassanian-donkey" in Beelzebub's direct instruction to a three-brained being: "think a little, not as you have been accustomed to think during the whole of your existence, like a 'Khorassanian-donkey,' but think a little honestly and sincerely" (19.192).

Quotes from the 1950 text:

And that is just as it is everywhere on Earth; donkeys are alike, they are only differently called.

For instance, the species of donkey breeding in the Caucasus is called "Karabaghian"; and precisely the same kind of donkey breeding in Turkestan is called "Khorassanian." (43.1090)

Think, I told him further, think a little, not as you have been accustomed to think during the whole of your existence, like a "Khorassanian-donkey," but think a little honestly and sincerely, as it is proper to think, for a being as you call yourself, "in-the-likeness-of-God." (19.192)

Location in Book: First appearance: Chapter 19, page 192 (as "Khorassanian-donkey"). Also appears in Chapter 43, page 1090, within Mullah Nassr Eddin's saying about regional nomenclature.

Etymology / Notes: "Khorassanian" derives from Khorasan (Khurasan), a historical region in Central Asia covering parts of modern Iran, Afghanistan, and Central Asian republics. In Gurdjieff's usage, the term serves both as a concrete geographical reference and as a metaphor for mindless, habitual thinking. Mullah Nassr Eddin's observation that regional names for essentially identical donkeys reflects the broader human tendency to mistake superficial differences for fundamental distinctions - a theme central to Gurdjieff's critique of mechanical thinking and identification.

The enormous workshop or laboratory of Gornahoor Harharkh on the planet Saturn, where he conducted his scientific investigations into the properties of the Omnipresent Okidanokh. Within this "enormous Khrh or workshop of Gornahoor Harharkh there were, besides the already mentioned Hrhaharhtzaha, several other large independent appliances, and, among them, two quite special what are called 'Lifechakans' which Gornahoor himself called 'Krhrrhihirhi'" (18.154). The Khrh served as the setting for Beelzebub's firsthand observation of scientific demonstrations regarding the three component parts of the cosmic Active Element.

Quotes from the 1950 text:

Meanwhile bear in mind that in the enormous Khrh or workshop of Gornahoor Harharkh there were, besides the already mentioned Hrhaharhtzaha, several other large independent appliances. (18.154)

Having said this, he approached nearer to the Hrahaharhtzaha and pressed a certain button. The result was that the whole of the enormous Khrh or 'workshop' was suddenly so strongly lit up that our organs of sight temporarily ceased to function. (18.157)

Location in Book: First appearance: Chapter 18, page 154. Recurs on page 157 during the demonstration of artificial light production through Okidanokh experiments.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Khrh represents the pinnacle of scientific facility design for cosmic research, equipped with multiple specialized apparatuses for investigating fundamental cosmic processes. Gornahoor Harharkh's Khrh demonstrates the advanced scientific capabilities of Saturn's three-brained beings and serves as the venue for some of the most sophisticated experiments described in the Tales, providing Beelzebub with direct experiential knowledge of cosmic laws that inform his later teachings.

A Central Asian political entity whose capital served as the meeting place for an important diplomatic conference during the time of Beelzebub's observations on Earth. When Asiatic rulers became alarmed about a widespread disease affecting their armies, "they were compelled to conclude a truce and either themselves assemble or send their representatives to one place, namely, to the capital of what was then called the 'Kilmantooshian Khanate,' in order jointly to find a way out of the situation which had arisen" (42.982). The conference included "rulers of the various independent groups of Asiatic peoples, or their representatives, together of course with the representatives of medicine of that time," and resulted in the decision to establish prostitution throughout Asia as a solution to the military health crisis.

Quote from the 1950 text:

In view of the fact that at that period all the governments of the separate Asiatic countries needed and wished to have healthy and strong armies, they were compelled to conclude a truce and either themselves assemble or send their representatives to one place, namely, to the capital of what was then called the "Kilmantooshian Khanate," in order jointly to find a way out of the situation which had arisen. (42.982)

Location in Book: Single appearance: Chapter 42, page 982-983 (appears twice), within the narrative of a Bokharian dervish describing historical events on the continent of Asia.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name follows the historical pattern of Central Asian political entities designated as "khanates," suggesting a Mongol or Turkic political structure. The conference at the Kilmantooshian Khanate capital represents a significant moment in Gurdjieff's narrative where Asian political unity briefly emerged to address a continental crisis, demonstrating how external threats could temporarily overcome regional divisions and warfare.

A certain period of time in the language of Beelzebub, "equal approximately to the duration of the flow of time which we call an 'hour.'" The term appears in the ship captain's navigation report, stating that "if we follow our intended course, then our ship, after two 'Kilprenos,' will pass through the solar system 'Vuanik'" (3.56).

Quote from the 1950 text:

The point is that if we follow our intended course, then our ship, after two 'Kilprenos,'* will pass through the solar system 'Vuanik.' (3.56)

* The word "Kilpreno" in the language of Beelzebub means a certain period of time, equal approximately to the duration of the flow of time which we call an "hour."

Location in Book: Single appearance: Chapter 3, page 56, in the captain's report about the ship's course and the hazard posed by the comet Sakoor.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kilpreno functions as a standard temporal measurement in Beelzebub's language system, demonstrating how different cosmic civilizations develop their own time-measurement conventions while maintaining approximate equivalency to terrestrial units.

Kimespai is a name used by "the beings of the last period" of the continent Atlantis to refer to the second fragment of their planet, later known as Anulios. Its meaning for them was "Never-Allowing-One-to-Sleep-in-Peace." This naming occurred during a phase when "the results of the consequences of the properties of that organ called 'Kundabuffer'... had begun to be crystallized and to become part of their common presences" (9.85). This fragment, now lost to awareness among contemporary humans, was once known and observed, but due to its small size and remote orbit, it became invisible and forgotten.

Quote from the 1950 text:

It is interesting to notice here that the beings of a continent on that planet called 'Atlantis,' which afterwards perished, still knew of this second fragment of their planet and also called it 'Anulios,' but the beings of the last period of the same continent, in whom the results of the consequences of the properties of that organ called 'Kundabuffer' - about which, it now seems, I shall have to explain to you even in great detail - had begun to be crystallized and to become part of their common presences, called it also 'Kimespai,' the meaning of which for them was 'Never-Allowing-One-to-Sleep-in-Peace.' (9.85)

Location in Book: Single appearance: Chapter 9, page 85.

Etymology / Notes: The meaning "Never-Allowing-One-to-Sleep-in-Peace" is explicitly given in the text. The name reflects the psychological state of late Atlantean beings whose perception had been distorted by the crystallized consequences of the organ Kundabuffer. The naming suggests a connection between the second fragment's influence and the restless condition of these beings, contrasting with the earlier Atlanteans who still called it by its original name "Anulios."

A Chinese learned being who lived "a century and a half after the sacred Rascooarno of the saints-brothers" Choon-Kil-Tez and Choon-Tro-Pel, and who created the remarkable elucidatory apparatus called the Lav-Merz-Nokh to demonstrate his detailed theory of "evolution and involution of vibrations" (40.848). Working from the principles of the middle part (Dzendvokh) of the apparatus Alla-attapan, King-Too-Toz constructed an apparatus "which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos" (40.848). His apparatus featured precisely calculated strings arranged to correspond with cosmic vibrations, with "just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos" (40.866). Beelzebub describes him as "himself not less great" than the saint-brothers and calls him "this ancient conscientious learned being" whose work, like that of his predecessors, was eventually "altered and its genuine sense and significance gradually forgotten" due to the "cunning wiseacring" of later beings (40.853).

Quotes from the 1950 text:

Among these followers a century and a half after the sacred Rascooarno of the saints-brothers, there was a certain genuine learned being, King-Too-Toz by name, who, on the basis of the principles of the construction of the middle part of the apparatus Alla-attapan named Dzendvokh, propounded a very detailed theory under the name 'evolution and involution of vibrations,' and for the confirmation of this theory of his he made a special elucidatory apparatus which he called 'Lav-Merz-Nokh' and which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos. (40.848)

On that remarkable 'elucidatory apparatus' Lav-Merz-Nokh, King-Too-Toz arranged and tuned, according to the corresponding calculations made by the great brothers, just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos, in the presences of which the vibrations of cosmic substances changing according to law during the Trogoautoegocratic processes blend correspondingly for the actualization of everything further. (40.866)

However it might have been there, my boy, yet at the present time I regret very much that it will be impossible for me with the contemporary sound-producing instrument piano which I brought from the surface of your planet, to explain fully to you the laws of vibrations of all sources which actualize the common-cosmic 'Ansanbaluiazar' as this was ideally possible to do on the remarkable Lav-Merz-Nokh, created by the follower of the great twin brothers, himself not less great, also a Chinese learned being, King-Too-Toz. (40.866)

Location in Book: First appearance: Chapter 40, page 848. Discussion continues through page 866.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. King-Too-Toz represents the continuation of genuine scientific tradition after the saint-brothers, demonstrating how authentic cosmic knowledge was transmitted through individual conscious beings rather than institutions. His designation as "not less great" than the saint-brothers places him among the highest ranks of terrestrial learned beings. The eventual corruption of his work illustrates the recurring pattern in Gurdjieff's narrative of how objective knowledge becomes degraded through the "cunning wiseacring" of later generations who lack understanding of the original cosmic principles.

A region on the continent Ashhark (Asia) where some of the inhabitants of Tikliamish migrated when their homeland began to be covered by sands during the third great catastrophe. The migration patterns from the destruction of the great civilizations were systematic: "Most of the three-brained beings populating Tikliamish moved to the south of the same continent Ashhark, to the country which was later called 'Persia,' and the rest moved north, and settled in those regions which were afterwards called 'Kirkistcheri'" (24.317). This northern migration represents one branch of the diaspora from the richest and most fertile country on Earth when it faced destruction by the cosmic catastrophe that covered advanced civilizations with "Kashmanoon" (sands).

Quote from the 1950 text:

But in fact, the real cause of the transmigration of the three-centered beings there was that as soon as the said abrasion began, the beings living on the continent Ashhark, fearing to be buried by the sands, began moving to other, more or less secure places. And these migrations of the three-brained beings there proceeded in the following order:

Most of the three-brained beings populating Tikliamish moved to the south of the same continent Ashhark, to the country which was later called 'Persia,' and the rest moved north, and settled in those regions which were afterwards called 'Kirkistcheri.' (24.317)

Location in Book: Single appearance: Chapter 24, page 317, during Beelzebub's explanation of the great migrations following the third catastrophe.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kirkistcheri represents one of the settlement areas established by refugees from the greatest civilization on Earth, suggesting how advanced cultures disperse and attempt to preserve themselves when faced with cosmic catastrophes. The northward migration to Kirkistcheri, contrasting with the southward movement to Persia, illustrates the dual directions taken by survivors seeking security from the advancing sands. This geographic dispersal reflects Gurdjieff's theme of cultural transmission and the ways knowledge and civilization continue through migration when original centers are destroyed by cosmic forces beyond human control.

A planet mentioned at the climactic end of Beelzebub's Tales, known as the home of the "all-famous-universal-hermit" Harnatoolkpararana. The planet is referenced in the context of a specific body posture that has become universally recognized throughout the cosmos. During the profound final scene when Beelzebub has been elevated to the sacred rank of Podkoolad after the Most Great Universal Solemnity, Hassein assumes "the posture everywhere called the 'posture-of-the-all-famous-universal-hermit,' Harnatoolkpararana of the planet Kirmankshana" (47.1179). This posture appears to be one of deep contemplation or reverence, adopted by Hassein in response to witnessing Beelzebub's cosmic elevation and the overwhelming realization of love for both Ahoon and the beings of Earth.

Quote from the 1950 text:

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

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

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

Location in Book: Single appearance: Chapter 47, page 1179, during the penultimate chapter "The result of impartial mentation" when Beelzebub's ship is approaching planet Karatas.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kirmankshana represents one of many planets in Gurdjieff's vast cosmic geography, notable for producing a hermit whose contemplative posture became universally known and adopted throughout the Megalocosmos. The reference appears at the story's climax, suggesting that certain wisdom teachings and practices originating from individual planets can achieve universal recognition and adoption across the cosmos. The hermit Harnatoolkpararana's fame indicates that profound spiritual achievement can transcend planetary boundaries and become part of universal knowledge, embodying Gurdjieff's teaching about the interconnectedness of cosmic wisdom.

A Saint-Individual and genuine Messenger from Above mentioned by Beelzebub during his account of his activities in Pearl-land (India). Saint Kirmininasha is noted for providing a prophetic warning about the spiritual conditions of three-brained beings, delivered in the form of a profound saying about the soul and conception. His warning specifically addresses the three possible states of being regarding the soul: "Blessed is he that hath a soul; blessed also is he that hath none; but grief and sorrow are to him that hath in himself the conception" (21.246). This teaching appears in the context of Beelzebub's observations about human misconceptions regarding spiritual development, particularly their erroneous belief that they already possess souls when they merely have the conception or possibility of developing one.

Quote from the 1950 text:

Here it is interesting to notice that concerning this they were warned by still another Saint-Individual, also a genuine Messenger from Above, namely, the Saint Kirmininasha.

And this Saint and genuine Messenger gave this warning to them in the following words:

'Blessed is he that hath a soul; blessed also is he that hath none; but grief and sorrow are to him that hath in himself the conception.' (21.246)

Location in Book: Single appearance: Chapter 21, page 246, during Beelzebub's narrative about his first visit to India (Pearl-land).

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Saint Kirmininasha's saying represents a key teaching in Gurdjieff's psychology about the difference between having an actual soul (the highest being-body), having no conception of it whatsoever (blessed ignorance), and the most problematic state of having merely the conception or mistaken belief that one already possesses a soul. This middle state creates suffering because it prevents genuine work toward actual soul development. The warning serves as a foundation for understanding why Beelzebub could successfully exploit human spiritual misconceptions in Pearl-land for his mission to end Sacrificial Offerings.

The triadic structure mirrors Gurdjieff's approach throughout the Tales - it's not just a binary of "have soul/don't have soul," but reveals a third state that's actually more problematic than simple ignorance.

The psychological insight:

• True ignorance = no barriers to learning
• False knowledge = creates the illusion of completion, stopping all real work
• Actual development = requires first dismantling false certainties

The "blessed ignorance" paradox: The saying reveals Gurdjieff's counter-intuitive insight that spiritual pretensions are actually more obstructive than simple unconsciousness. The person who "knows" they have a soul stops seeking, while the genuinely ignorant person remains psychologically available for real transformation.

A fictitious contemporary German professor described by Beelzebub as a specialist in "conjuries" (magical tricks) who invented various schemes during the European process of reciprocal destruction. His most famous inventions include an "incantation" for transforming counterfeit alcoholic liquids and a method for preparing economical "German chicken soup." Professor Kishmenhof's alcoholic incantation involves placing exactly one thousand bottles of liquid on the floor with a single bottle of genuine alcohol, then "very slowly and quite indispensably, while scratching the right ear with the left hand," uttering an incantation that supposedly transforms all thousand bottles into the genuine article, complete with proper labels (42.924). His chicken soup conjury involves putting water and parsley in a pot, opening kitchen doors, and chasing a live chicken through the kitchen at full speed while loudly pronouncing an incantation, after which "a most delicious 'chicken soup' is ready hot in the pot" (42.924-925).

Quotes from the 1950 text:

All I managed to learn was that into all the recipes for these preparations, the following acids enter - 'sulphuric,' 'nitric,' and 'muriatic' acids, and most important of all, the 'incantation' of the famous contemporary German 'Professor Kishmenhof.' (42.923)

This famous German professor, a specialist in this branch, started, as is said, 'inventing' these remarkable conjuries of his quite recently, that is to say, in the early years of the last great general European process of reciprocal-destruction there.

When a food crisis supervened in his fatherland Germany, he, sympathizing with the plight of his compatriots, invented his first conjury, which consisted in the preparation of a very cheap and economical 'chicken soup.' (42.924)

Location in Book: First appearance: Chapter 42, pages 923-924. Extended description continues through page 926, during Beelzebub's satirical observations of American Prohibition-era practices.

Etymology / Notes: The name appears to be one of Gurdjieff's satirical inventions, possibly combining Germanic-sounding elements to create a mock-academic persona. Professor Kishmenhof serves as Beelzebub's vehicle for satirizing both wartime food shortages and the absurdities of American Prohibition, where counterfeit alcohol was widely produced on "old barges" at sea. The character represents the human tendency toward elaborate self-deception and the willingness to believe in magical solutions to practical problems, embodying Gurdjieff's critique of human gullibility and the proliferation of pseudo-scientific "specialists" in supernatural phenomena.

The cosmic term for the atmospheric phenomenon that Earth beings call "darkness." It is one of several atmospheric phenomena that occur during Trogoautoegocratic processes within planetary atmospheres, grouped with kshtatsavacht (daylight), tainolair (heat), and paischakir (cold). These phenomena arise not directly from suns as Earth beings mistakenly believe, but through cosmic processes occurring within the atmospheres of planets themselves. The term illustrates Beelzebub's explanation that humans fundamentally misunderstand the source and nature of basic atmospheric conditions they experience daily.

Quote from the 1950 text:

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: Single appearance: Chapter 17, page 136, during Beelzebub's explanation of atmospheric phenomena to Hassein.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kldazacht represents the objective cosmic reality behind what humans subjectively experience as "darkness," demonstrating Gurdjieff's method of using unfamiliar terminology to encourage fresh perception of familiar phenomena. The term appears within Beelzebub's broader critique of human misconceptions about their sun being the source of light, heat, and other atmospheric conditions, when these actually arise through internal planetary atmospheric processes during the universal Trogoautoegocratic functioning.

A specific type of argumentative, pedantic three-brained being observed by Beelzebub in a Parisian restaurant, characterized by speaking "in a squeaky voice convincingly" to companions about "the causes of disorders which proceed in some community" (37.675). The term represents Beelzebub's satirical categorization of pretentious intellectuals who expound authoritatively on social problems. The designation includes the head covering "chambardakh" as part of the historical costume that would make a contemporary person "exactly like a real, as they were then called, 'Klian-of-the-mountains'" (37.675). This type is grouped with other derogatory labels such as Asklays, Kafirians, and Veroonks as eternal human character types that persist across civilizations despite changing dress and nationality.

Quote from the 1950 text:

Or over there, on the left, at another table a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community ... dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'? (37.675)

Location in Book: Single appearance: Chapter 37, page 675, during Beelzebub's observations in a contemporary Parisian restaurant.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "of-the-mountains" designation suggests a possible reference to mountain-dwelling peoples historically known for argumentative or know-it-all behavior. The "chambardakh" head covering mentioned in connection with this type is not defined elsewhere in the text. Part of Beelzebub's broader observation about the mechanical repetition of human psychological types across historical periods, demonstrating how certain character patterns persist regardless of external cultural changes.

A disparaging term used by Beelzebub to categorize a specific type of three-brained being characterized by pedantic argumentation and know-it-all behavior. The term appears specifically as "Klian-of-the-mountains" when Beelzebub observes "a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community" (37.675). Klians are grouped with other derogatory labels such as Asklays, Kafirians, and Veroonks, applied across different historical periods to similar types of people who exhibit unchanging behavioral patterns despite changing nationalities and dress.

Quotes from the 1950 text:

Or over there, on the left, at another table a contemporary young man is sitting, who in a squeaky voice convincingly holds forth to his bottle-companion about the causes of disorders which proceed in some community ... dress his head in a 'chambardakh' and would he not be exactly like a real, as they were then called, 'Klian-of-the-mountains'? (37.675)

Were not the three-brained beings of the city Babylon those same Asklays, Kafirians, Veroonks, Klians, and so on? ...

Only their dress and the names of their nationalities have changed. (37.675)

Location in Book: First appearance: Chapter 37, page 675. Recurs as part of the group "Asklays, Kafirians, Veroonks, Klians" on the same page.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The full designation "Klian-of-the-mountains" suggests a possible reference to mountain-dwelling peoples known for argumentative or pedantic behavior. Used within Beelzebub's broader critique of recurring human psychological types that persist across civilizations and historical periods, demonstrating the mechanical repetition of certain character patterns in human nature.

A unit of distance measurement used in Beelzebub's cosmic system, equivalent to approximately fifty terrestrial miles. As Beelzebub explains in the context of discussing the linguistic chaos on Earth, "if one of these unfortunate beings existing in some town or other, knowing all the languages used in that town, finds it for some reason or other necessary on another occasion to be in some other place at a distance of fifty or so of what are called there 'miles' - which distance corresponds approximately to one of our 'Klintrana' - then this ill-fated three-brained being... becomes absolutely helpless and can neither ask for what he really needs, nor understand a word of what is said to him" (31.532).

Quote from the 1950 text:

It may happen there that if one of these unfortunate beings existing in some town or other, knowing all the languages used in that town, finds it for some reason or other necessary on another occasion to be in some other place at a distance of fifty or so of what are called there 'miles' - which distance corresponds approximately to one of our 'Klintrana' - then this ill-fated three-brained being, happening to be even at this insignificant distance from the place of his somehow or other established existence - owing to the abnormality there, referred to, and also of course because in the common presences of these unfortunate beings the data in general for instinctive perception were long ago atrophied - becomes absolutely helpless and can neither ask for what he really needs, nor understand a word of what is said to him. (31.532)

Location in Book: Single appearance: Chapter 31, page 532.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Klintrana represents a standardized unit of cosmic measurement, contrasting with the chaotic and inconsistent systems used by terrestrial beings. The term appears in Beelzebub's discussion of the linguistic fragmentation on Earth, where he illustrates how beings become helpless when traveling even short distances due to the proliferation of mutually incomprehensible languages. The use of this cosmic unit emphasizes the universal perspective from which Beelzebub views terrestrial problems, providing a standardized reference point that transcends the arbitrary and conflicting measurement systems of Earth's various communities.

A single word used by Mullah Nassr Eddin to express the process by which authentic knowledge becomes corrupted through fantastic additions and embellishments over time. The term describes how "these informations, passing from generation to generation, blossomed out with the additions of these fancies, which again our dear Mullah Nassr Eddin expresses by the one word: 'Kmalkanatonashachermacher'" (39.805). In the specific context where this term appears, it refers to how partial Legominisms concerning the holy planet Purgatory became distorted when poor initiates, "infected by the general psychosis," began inserting details from "that fantastic beautiful theory of the Babylonian future Hasnamusses" into the authentic teachings, causing them to become corrupted beyond recognition.

Quote from the 1950 text:

And so, those two words then, evidently, were just the causes why the poor initiates of that time, when infected by the general psychosis, imagined that the same things were talked of in that fantastic beautiful theory of the Babylonian future Hasnamusses, but only in greater detail; and they began half consciously to insert certain details of this fantastic theory into the Legominisms concerning the holy planet, and afterwards these informations, passing from generation to generation, blossomed out with the additions of these fancies, which again our dear Mullah Nassr Eddin expresses by the one word: 'Kmalkanatonashachermacher.' (39.805)

Location in Book: Single appearance: Chapter 39, page 805.

Etymology / Notes: At 25 characters, this appears to be the longest non-hyphenated term in Beelzebub's Tales to His Grandson. The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its extreme length and seemingly nonsensical construction may be intentionally designed to mirror the absurd and convoluted nature of the process it describes - the way authentic spiritual knowledge becomes progressively more distorted and embellished as it passes through successive generations of unqualified interpreters. The term exemplifies Gurdjieff's critique of how genuine esoteric knowledge degenerates into fantasy and superstition when handled by those who lack proper understanding, transforming sacred teachings into what he elsewhere calls "the fruits of their idle fancy."

A term used in ancient Atlantis to describe female beings who, "in the sense of their sexual desires became transformed at certain periods into, as it was said there, 'Knaneomeny,' or, as our dear Mullah would say, 'into veritable mares in the spring'" (43.1110). Such beings were among those confined in the Anoroparionikima, special buildings for what the Atlanteans called the "third sex" or "middle sex" - beings who "for various reasons, already lacked the possibility either of perfecting themselves or serving Nature" and were described by Mullah Nassr Eddin as "neither one thing nor another" (43.1110).

Quote from the 1950 text:

Those beings of the male sex were put into these houses for a certain time who, for some reason or other, were already entirely deprived of the possibility of ever consciously contemplating; and of the number of the beings of the female sex, those were placed in them who generally either did not 'menstruate' at all, or in whom 'menstruation' occurred abnormally; likewise those who in the sense of their sexual desires became transformed at certain periods into, as it was said there, 'Knaneomeny,' or, as our dear Mullah would say, 'into veritable mares in the spring.' (43.1110)

Location in Book: Single appearance: Chapter 43, page 1110.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Knaneomeny represents a specific type of sexual abnormality or psychological condition that was recognized by the sophisticated Atlantean civilization as requiring social isolation during certain periods. The comparison to "veritable mares in the spring" suggests an extreme form of sexual excitability or nymphomania that was considered disruptive to normal social functioning. This condition was one of several criteria used by Atlanteans to identify beings who needed confinement in special institutions, reflecting their advanced understanding of psychological states that could interfere with the spiritual development and cosmic duties of normal beings. The term illustrates Gurdjieff's portrayal of Atlantean society as having precise classifications for various human psychological and physiological abnormalities.

Kofensharnian is a term meaning "additional planets," used to describe the new cosmic status attained by the Moon and Anulios after they acquired normal movement and became independent bodies within the solar system Ors. Though formerly detached fragments of Earth, they have become "small, yet independent 'Kofensharnian,' that is, additional, planets" (19.181). The term indicates a cosmically recognized reclassification from planetary fragments to legitimate planetary status, achieved after Earth's center-of-gravity stabilized following the second catastrophe.

Quote from the 1950 text:

Not only has this planet itself now again acquired a normal movement in the general cosmic equilibrium, but its two detached fragments also, which, as I have already told you, are now called Moon and Anoolios, have also acquired a normal movement and have become, although small, yet independent "Kofensharnian," that is, additional, planets of that solar system Ors. (19.181)

Location in Book: Single appearance: Chapter 19, page 181.

Etymology / Notes: The term is explicitly defined in-text as "additional" planets. This represents a fundamental change in cosmic status - from fragmentary debris to recognized planetary bodies participating in the solar system's harmonious functioning. The reclassification occurred when Earth's center-of-gravity finally shifted to its proper position after the second catastrophe, allowing all three bodies (Earth, Moon, and Anulios) to achieve stable orbital relationships within the general cosmic equilibrium.

An ancient disease name from the Tikliamishian civilization, mentioned alongside other ailments such as "Tirdiank," "Moyasul," and "Champarnakh" (42.960). These diseases "were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" and correspond to what "contemporary beings" call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and similar conditions (42.960). The prevalence of Kolbana and related diseases among the wealthy users of luxurious "wonder beds" led to social unrest when revolutionaries used these health problems as propaganda against the "parasitic bourgeois," ultimately resulting in the destruction of both the beds and their users during violent revolutionary periods.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds,' those beings from among them in whose common presences the data for Hasnamussian properties had, thanks to the complete absence of the actualization of being-Partkdolg-duty, already previously begun to be crystallized more intensely than usual, and among whom were those called 'revolutionaries,' observing this particularity, decided to take advantage of it for their own purposes. (42.960)

Location in Book: Single appearance: Chapter 42, page 960.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolbana represents one of several ancient disease names that illustrate the cyclical nature of human problems across civilizations. The disease pattern associated with luxury and sedentary lifestyle in the Tikliamishian era parallels contemporary health issues, demonstrating Gurdjieff's teaching about the recurring consequences of human excess and the misuse of technological conveniences throughout history. The political exploitation of these health problems by Hasnamussian revolutionaries shows how physical degeneration can be weaponized for social destruction, exemplifying the interconnection between individual health, social conditions, and political manipulation in Gurdjieff's historical framework.

A designation for "Kolenian Loors" or "Kolenian gypsies," described as "a certain tribe of Asiatic beings" dwelling between Persia and Afghanistan (42.1025). This tribe is "regarded as the lowest and filthiest of all the tribes existing on the Earth; and indeed they are so filthy that their clothes are always swarming with the insects called lice" (42.1025). Despite their extreme filthiness, they practice a custom called "Gypsy self-fumigation" which serves the same hygienic purpose as the Persian custom of ablution or abdest, and notably "not only do no venereal diseases exist among them, but they do not even know and have never heard that such diseases can be contracted" (42.1025).

Quotes from the 1950 text:

Take, as an example, one of the most seemingly senseless of the customs there - one existing among a certain tribe of Asiatic beings called Kolenian Loors' or 'Kolenian gypsies' dwelling between Persia and Afghanistan, and which other beings there call 'Gypsy self-fumigation.'

Exactly the same end is served by this seemingly stupid custom as by the Persian custom of ablution or abdest. This gypsy tribe is regarded as the lowest and filthiest of all the tribes existing on the Earth; and indeed they are so filthy that their clothes are always swarming with the insects called lice. (42.1025)

Although the men-beings of that tribe are indeed exceedingly filthy, yet not only do no venereal diseases exist among them, but they do not even know and have never heard that such diseases can be contracted.

In my opinion, this is the outcome entirely of that custom of theirs, which some ancient clever being there invented for the welfare of the people of his epoch, and which passing afterwards from generation to generation, chanced to reach these contemporary filthy beings of the tribe of Kolenian gypsies. (42.1025)

This tribe is not filthy as is the tribe of the Kolenian gypsies. On the contrary, from their daily bathing in the river Arax and existing mostly in the fresh air - being chiefly shepherds - not only are the people of this tribe very clean but they even do not give off the specific odor which is peculiar to people of almost all the small tribes which populate this great Asia. (42.1026-27)

Location in Book: First appearance: Chapter 42, page 1024. Also referenced on pages 1025-1026 for comparison with the Toosooly Kurds.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Kolenian gypsies serve as Beelzebub's example of how ancient customs that appear "seemingly senseless" and "absurdly strange and barbaric" often contain "skillfully incorporated" moral or hygienic benefits (42.1024-25). Their self-fumigation ritual, involving the sacred Ateshkaini stool and Tandoor hearth, demonstrates how traditional practices can maintain health benefits even among populations living in extreme filth. The contrast between the Kolenian gypsies and the clean Toosooly Kurds illustrates Gurdjieff's point that similar purification customs can serve beneficial purposes across different social and hygienic contexts.

The ancient name for the sea that was "newly formed by the perturbation during the second great disaster" to Earth and is now known as the Caspian Sea (19.184). During Beelzebub's second descent, his ship 'Occasion' "alighted on this sea Kolhidious or Caspian Sea because this sea was the most convenient for mooring our 'Occasion' as well as for my further travels" (19.184). The sea was situated "on the northwest of that newly formed large continent Ashhark" (now Asia), and into it flowed the large river Oksoseria from the East, which watered the country Tikliamish and its capital city Koorkalai.

Quotes from the 1950 text:

This time our ship 'Occasion' alighted on the sea which was newly formed by the perturbation during the second great disaster to that planet of yours, and which was called there in that period of the flow of time, 'Kolhidious.'

This sea was situated on the northwest of that newly formed large continent Ashhark, which at that period was already the chief center of the existence of the three-brained beings there. (19.184)

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

On this third descent of mine to the planet Earth our ship 'Occasion' did not alight on the sea Kolhidious, which is now called there Caspian Sea, but on the sea called at that period the 'Sea of Beneficence.' (20.209)

Location in Book: First appearance: Chapter 19, page 183, 184, 186. Also mentioned in Chapter 19, pages 205-206, and Chapter 20, page 207.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolhidious represents the ancient name for what became the Caspian Sea after Earth's second catastrophe, serving as a key geographical reference point for Beelzebub's second descent and his travels to the country Tikliamish. The sea's significance lies not only in its convenience as a landing site for the ship 'Occasion' but also as the terminus for the river Oksoseria, which provided Beelzebub access to the major cultural centers of that period. The name change from Kolhidious to Caspian Sea exemplifies the linguistic evolution accompanying geological transformations in Gurdjieff's historical framework.

The later name given to the newly emerged terra firmas that were "composed of those newly emerged terra firmas which had become joined to the continent Ashhark, and which all together were first called 'Frianktzanarali' and a little later 'Kolhidshissi'" (19.184). These terra firmas formed the other shores of the sea Kolhidious (now the Caspian Sea) during Beelzebub's second descent to Earth. According to Beelzebub, "all the Frianktzanarali together now exist under the name 'Caucasus'" (19.184).

Quote from the 1950 text:

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

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

Location in Book: Single appearance: Chapter 19, page 184.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kolhidshissi represents the transitional naming of what are now known as the Caucasus Mountains, illustrating Gurdjieff's method of creating a sense of deep geological time through invented historical geography. The progression from Frianktzanarali to Kolhidshissi to Caucasus demonstrates the linguistic evolution accompanying the geographical transformations following Earth's second catastrophe.

Kondoor is the name of the comet of "vast orbit" that collided with Earth in the early period of the solar system Ors, causing the catastrophic event that broke off two large fragments from Earth - the larger fragment Loonderperzo (now called the Moon) and the smaller fragment Anulios. This collision occurred due to "erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance" (9.82), when "the time of the passing of each of these concentrations through the point of intersection of the lines of their paths coincided." The comet was fulfilling its function in accordance with the "General-Cosmic-Harmony-Of-Reciprocal-Maintenance-of-All-Cosmic-Concentrations" but was "actualizing its 'full path' for only the first time" when the collision occurred.

Quotes from the 1950 text:

It was subsequently learned that in accordance with this said 'General-Cosmic-Harmony-Of-Reciprocal-Maintenance-of-All-Cosmic-Concentrations' there had also to function in this system a comet of what is called 'vast orbit' still existing and named the comet 'Kondoor.'

And just this very comet, although it was then already concentrated, was actualizing its 'full path' for only the first time.

As certain competent Sacred Individuals also later confidentially explained to us, the line of the path of the said comet had to cross the line on which the path of that planet Earth also lay; but as a result of the erroneous calculations of a certain Sacred individual concerned with the matters of World-creation and World-maintenance, the time of the passing of each of these concentrations through the point of intersection of the lines of their paths coincided, and owing to this error the planet Earth and the comet 'Kondoor' collided... (9.81-82)

How was it possible not to foresee in their calculations of the harmonious movement of cosmic concentrations that the comet Kondoor would collide with this ill-fated planet Earth?

If those who should have done so had foreseen this, then all subsequent unfortunate consequences issuing one from the other would not have happened and there would not have been the need to implant in the first three-brained beings of that ill-fated planet that, for them, maleficent organ Kundabuffer which was the cause of all subsequent distressing and terrifying results. (37.672)

Location in Book: First appearance: Chapter 9, page 81, 82. Later referenced in Chapter 19, page 179, and Chapter 37, page 672 during Beelzebub's reflections on cosmic unforeseeingnesses.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The comet Kondoor represents a pivotal element in Gurdjieff's cosmological narrative, serving as the inadvertent cause of Earth's first great catastrophe that necessitated the implantation of the organ Kundabuffer in early humanity. Beelzebub later reflects on this collision as an example of "unforeseeingnesses on the part of our Most High, Most Saintly Cosmic Individuals" (37.673), suggesting that even cosmic administration can suffer from calculation errors with far-reaching consequences. The collision's aftermath required the establishment of vibrations from Earth beings to maintain the detached fragments, thus creating one of the fundamental cosmic obligations that would shape human existence.

King Konuzion was the wise ruler of the ancient country Maralpleicie on the continent Ashhark (Asia), descendant of a learned member of the Akhaldan society who had come from Atlantis. Konuzion is remembered for his ingenious solution to a devastating addiction problem in his community - the widespread habit of chewing Gulgulian (poppy) seeds that was destroying the social fabric and economy of his kingdom. After conventional punitive measures failed and even increased the problem through curiosity, Konuzion spent "eighteen days" in his chamber "neither ate nor drank but only very seriously thought and thought" (20.215). He then invented an original "religious doctrine" that cleverly redirected his subjects' psychological tendencies away from the harmful addiction through indirect means rather than direct prohibition.

Quotes from the 1950 text:

As I learned much later - owing to a very ancient surviving monument - the great King Konuzion then returned to his chamber and for eighteen days neither ate nor drank but only very seriously thought and thought.

It must in any case be noticed here, that those latest researches of mine showed that King Konuzion was then particularly anxious to find a means of uprooting this evil, because all the affairs of his community were going from bad to worse.

The beings who were addicted to this passion almost ceased to work; the flow of what is called money into the communal treasury entirely ceased and the ultimate ruin of the community seemed to be inevitable.

Finally the wise king decided to deal with this evil indirectly, namely, by playing on the weaknesses in the psyche of the beings of his community. With this aim he invented a very original 'religious doctrine' corresponding to the psyche of the beings of that time... (20.215-216)

Do you remember, I already told you that on the continent of Asia there was a country Maralpleicie and that a King existed there by name Konuzion, a descendant of that learned member of the Society of Akhaldans, who had gone there from Atlantis for the observation of all kinds of natural phenomena of their planet, just that same King who had invented for his subjects the 'wise tale' already mentioned by me in order to save them from the pernicious habit of chewing the seeds of the flower 'Goolgoolian.' (40.822)

Location in Book: First appearance: Chapter 20, page 212. Major narrative from pages 213-219. Later referenced in Chapter 40, page 822 as great-grandfather to the learned brothers Choon-Kil-Tez and Choon-Tro-Pel.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Konuzion represents an ideal of wise leadership that understands the psychological nature of social problems and addresses root causes rather than symptoms. His approach demonstrates the principle that direct prohibition often increases the very behavior it seeks to eliminate, while indirect methods that work with rather than against human psychology can achieve lasting solutions. His legacy continued through his descendants, particularly his great-grandsons who became Saints and rediscovered the sacred law of Heptaparaparshinokh. The irony that the same poppy seeds causing the original problem later enabled cosmic scientific discovery illustrates Gurdjieff's teaching about the dual nature of phenomena.

Koorfooristanian appears in one of Mullah Nassr Eddin's wise sayings, used by Beelzebub to express his frustration with contemporary Earth scientists and their superficial approach to understanding cosmic laws. The saying goes: "Ekh ... you, Koorfooristanian pantaloons, isn't it all the same to you whether you have a mule or a hare for your farm work? Haven't both of these animals four legs?" (40.863). This saying is deployed in the context of criticizing modern scientists who, like the mathematician Gaidoropoolo, make false equivalencies between fundamentally different phenomena - in this case, equating the Chinese seven-tone octave (based on cosmic law) with the Greek five-tone octave (based merely on vocal limitations), simply because both involve musical divisions.

Quote from the 1950 text:

About the given case I still remember and willy-nilly cannot help expressing aloud that wise formulation of our always esteemed Mullah Nassr Eddin which expression he has in the following words:

'Ekh ... you, Koorfooristanian pantaloons, isn't it all the same to you whether you have a mule or a hare for your farm work? Haven't both of these animals four legs?' (40.862-863)

Location in Book: Single appearance: Chapter 40, page 863.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Used as an epithet meaning something like "foolish" or "simpleton," the term "Koorfooristanian pantaloons" suggests beings who make absurd logical errors by focusing on superficial similarities while ignoring essential differences. The saying illustrates Gurdjieff's critique of scientific reductionism that treats fundamentally different cosmic phenomena as equivalent simply because they share surface characteristics. The context specifically targets contemporary scientists who lack understanding of genuine cosmic laws and instead create false theories based on external appearances, much like someone who would think a mule and a hare are interchangeable for farm work simply because both have four legs.

Koorkalai was the capital city of the ancient country Tikliamish on the continent Ashhark (Asia), serving as a major center of culture during Beelzebub's second descent to Earth. Located where the river Oksoseria (now Amu Darya) flowed into the Caspian Sea, Koorkalai was "their new center-of-culture of that ancient community there called Tikliamish" (37.675). This city was particularly significant in Beelzebub's narrative because it was where he befriended the priest Abdil and worked to eliminate the practice of sacrificial offerings. Koorkalai featured numerous Kaltaani (gathering places similar to restaurants or cafes) where Beelzebub observed the social behaviors that he would later recognize as recurring patterns throughout Earth's cultural centers.

Quotes from the 1950 text:

We then set off from the sea Kolhidious, or as it is now called, the Caspian Sea, on 'Selchans,' that is to say, on rafts of a special kind, up the river Oksoseria, or as it is now called, the Amu Darya. We sailed for fifteen terrestrial days and finally arrived at the capital of the beings of the first Asiatic group.

On arriving there and after arranging the place of our permanent existence there, I first began visiting the 'Kaltaani' of the city Koorkalai, that is, those establishments there which on the continent Ashhark, were later called 'Chaihana,' 'Ashhana,' 'Caravanseray,' and so on... (19.186)

And after Atlantis had perished, and many, many centuries had passed, when I was on the continent Asia in the city of Koorkalai, their new center-of-culture of that ancient community there called Tikliamish, and sat at times among them in their Kaltaani which were similar also to contemporary restaurants, was I not witness of similar 'scenes'? (37.674)

Location in Book: First appearance: Chapter 19, page 184. Recurs throughout the Tikliamish episodes and later referenced in Chapter 37, pages 675-676 in Beelzebub's reflections on recurring cultural patterns.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Koorkalai represents more than just a geographical location in the Tales - it symbolizes the cyclical nature of human civilization and the persistence of the same behavioral patterns across different epochs. Beelzebub explicitly compares the social dynamics he observed in Koorkalai's Kaltaani with those he witnessed later in Babylon and contemporary Paris, suggesting that the fundamental nature of three-brained beings remains unchanged despite external cultural differences. The city was eventually destroyed along with the rest of Tikliamish by the third catastrophe, becoming part of the Karakoom desert.

Koritesnokhnian refers to a severely degenerated quality of sight that is "proper to the presences of one-brained and two-brained beings" (23.305). This represents the visual degradation that Great Nature was compelled to impose on Earth's three-brained beings due to their "constant abnormal conditions of ordinary being-existence." Beings with Koritesnokhnian sight can only perceive cosmic concentrations at very close range - "only when almost next to them" (23.305) - and can see distant objects only during special atmospheric conditions when the sacred process "Aieioiuoa" occurs, which humans call "dark nights." This contrasts sharply with the normal Olooestesnokhnian sight that allows proper perception of cosmic concentrations at appropriate distances.

Quotes from the 1950 text:

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

And the second fact, by virtue of the same degeneration of their sight into Koritesnokhnian is based on that law common to all beings, namely, that the results obtained from every manifestation of the Omnipresent Okidanokh are perceived by the organs of sight only when in immediate contact with those vibrations which are formed in beings... that is to say, only when the said results of the manifestation of the Omnipresent-Okidanokh proceed up to the limit beyond which, according to the quality of the given organ for perceiving visibility, what is called the 'momentum of the impulse' dies down, or to put it otherwise, they perceive the visibility of objects only when almost next to them. (23.306)

Location in Book: First appearance: Chapter 23, page 305. Further explained on page 306.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Koritesnokhnian sight represents the lowest level in Gurdjieff's hierarchy of visual perception, below normal Olooestesnokhnian sight and far below the enhanced Olooessultratesnokhnian state. This degeneration was imposed by Great Nature as a protective limitation due to humanity's abnormal existence, which made them unsuitable for normal three-brained being perception. The condition illustrates how beings' organ functions can be diminished through improper existence, reducing them to the perceptual level of lower-brained beings. Beelzebub's reference to Mullah Nassr Eddin's saying about the blind man and the elephant (23.306) emphasizes the extreme limitation of this visual state.

"Korkaptilnian thought tapes" refer to sequential series of being-ideas that have been materialized by highly developed three-brained beings and exist eternally in planetary atmospheres. These thought tapes are created from Teleoghinooras - materialized thoughts formed only by beings who have coated their higher being bodies and perfected their Reason to the sacred degree of "Martfotai." As Beelzebub explains, "the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes'" (23.294). These thought records are never destroyed as long as the planet exists and can be perceived by beings capable of "Soorptakalknian contemplation."

Quotes from the 1950 text:

And the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes.'

It seems that the said 'Korkaptilnian thought tapes' concerning the history of the arising of the learned society Akhaldan were, as I found out much later, deliberately fixed by a certain 'Eternal Individual,' Asoochilon, now a saint, who became coated in the common presence of a three-brained being named Tetetos who arose on your planet on the continent of Atlantis and who had existed there four centuries before the second great 'Transapalnian perturbation.' (23.293)

These Korkaptilnian thought tapes are never destroyed as long as the given planet exists, which is in what is called the 'tempo of movement of the prime arising'; and they are subject to none of those transformations from any cosmic causes whatsoever to which all other cosmic substances and cosmic crystallizations are periodically subject. (23.293)

Location in Book: First appearance: Chapter 23, page 293. Additional details on pages 294.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Korkaptilnian thought tapes represent a cosmic method of preserving essential knowledge across vast periods of time through the conscious crystallization of highly developed beings' contemplations. Beelzebub learned about the Akhaldan society through such thought tapes created by the Eternal Individual Asoochilon, demonstrating how genuine wisdom can be transmitted across millennia. The permanence of these records - immune to cosmic transformations that affect other substances - illustrates the special responsibility of beings who achieve high degrees of development to preserve knowledge for future generations through their quality of being-work.

The "ancient Korkolans" were a people who understood and named the "law of association" - a fundamental property of brain functioning that governs the automatic flow of mentation in all creatures, including humans. According to Gurdjieff, this law describes how "during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the 'law of association'" (1.15). This law governs how the process of mentation flows exclusively according to associative patterns formed during development.

Quote from the 1950 text:

This kind of people among us who have been turned into, so to say, "moths" destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have probably never even heard of the screamingly obvious fact that, during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the "law of association," and that the process of the mentation of every creature, especially man, flows exclusively in accordance with this law. (1.15)

Location in Book: Single appearance: Chapter 1, page 15.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Korkolans represent an ancient people who possessed genuine understanding of the mechanics of human cognition, contrasting with contemporary "grammarians" and language experts who, according to Gurdjieff, lack true comprehension of how mental processes actually function. Their identification of the law of association demonstrates their insight into the automatic nature of ordinary thinking and its formation during the preparatory years of life.

Sacred 'Kreemboolazoomara' refers to a special form of sustenance that enables three-brained beings to exist in atmosphereless spaces for extended periods. As Beelzebub explains, this sacred substance allows beings to survive "sometimes for a long time" when ordinary second-being-food (air) is unavailable (18.162). The term appears in the context of Beelzebub's experience aboard Gornahoor Harharkh's ship when the atmosphere was being artificially pumped out, creating conditions similar to atmosphereless space.

Quote from the 1950 text:

Although I personally, as a three-brained being also, had had occasion many times before, owing to certain quite particular reasons, to be in atmosphereless spaces and had had to exist, sometimes for a long time, by means of the Sacred 'Kreemboolazoomara' alone... (18.162)

Location in Book: Single appearance: Chapter 18, page 162.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Its function as a substitute for second-being-food suggests it represents a concentrated or transformed form of cosmic substances that can sustain the higher being-bodies when ordinary atmospheric nourishment is unavailable. The context indicates this is specialized knowledge possessed by advanced three-brained beings who frequently travel through cosmic spaces devoid of atmosphere.

A cosmic term describing the orbital movement or revolution of planetary bodies in relation to other cosmic concentrations, used to define the duration of time periods. Earth beings use their planet's "Krentonalnian-revolution" in relation to their sun to define the duration of their "year" - the period during which their planet completes its movement through the processes of "Falling" and "Catching-up." Similarly, they define their "month" based on the Moon's full "Krentonalnian-revolution" in relation to their planet. This is comparable to how beings on Karatas calculate their year based on the period between the nearest approach of sun Samos to sun Selos and its next similar approach. The term appears in contexts describing both major planetary orbits and lunar cycles: "they take that period in the course of which their planet, during its movement - that is, during the processes of 'Falling' and 'Catching-up' - makes what is called its 'Krentonalnian-revolution' in relation to its sun" (16.121).

Quotes from the 1950 text:

You must first know that for the definition of Time, the three-brained beings of that planet take the 'year' as the basic unit of their time-calculation, just as we do, and also, like us, they define the duration of their 'year' by the time of a certain movement of their planet in relation to another definite cosmic concentration; that is to say, they take that period in the course of which their planet, during its movement - that is, during the processes of 'Falling' and 'Catching-up' - makes what is called its 'Krentonalnian-revolution' in relation to its sun. (16.121)

For the definition of the duration of this 'month' of theirs, they take the time of that completed period during which that larger fragment - which was separated from their planet and which they now call Moon - makes, owing to the same cosmic law of 'Falling' and 'Catching-up,' its full 'Krentonalnian-revolution' in relation to their planet. (16.122)

Location in Book: First appearance: Chapter 16, pages 121-122, 128. Also appears in Chapter 22, page 253 and Chapter 23, page 287, describing planetary positions relative to solar rays.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Krentonalnian-revolution represents the objective cosmic basis for time measurement, demonstrating how all beings throughout the universe use orbital relationships to define temporal periods. The term emphasizes the relative nature of time across different planetary systems, where the same cosmic laws of "Falling" and "Catching-up" govern orbital mechanics but produce vastly different time scales - for example, one Karatas year equals 389 Earth years, illustrating the objective yet relative nature of cosmic time measurement.

Gornahoor Harharkh's term for special "Lifechakans" (dynamos) used in his cosmic experiments with Okidanokh on the planet Saturn. These sophisticated apparatuses were designed to extract and manipulate the three independent parts of the Omnipresent-Active-Element-Okidanokh from atmospheric and cosmic formations. The Krhrrhihirhi worked by first "sucking-in" separately the three independent parts of Okidanokh, then artificially reblending them in the apparatus, after which the reconstituted Okidanokh flowed into containers. A second Krhrrhihirhi would then perform the process of Djartklom (separation), concentrating each separate part in special accumulators for experimental use. Earth humans have a similar but less sophisticated apparatus called a "dynamo": "two quite special what are called 'Lifechakans' which Gornahoor himself called 'Krhrrhihirhi.' It is interesting to note that your favorites also have something like this 'Lifechakan' or 'Krhrrhihirhi'; and they name such an apparatus a 'dynamo'" (18.154-155).

Quote from the 1950 text:

By means of this special appliance, there are first "sucked-in" separately from the atmosphere or from any intra- or surplanetary formation, all the three independent parts of the Omnipresent-Active-Element-Okidanokh present in it, and only afterwards when in a certain way, these separate independent parts are artificially reblended in the Krhrrhihirhi into a single whole, does the Okidanokh, now in its usual state, flow and is it concentrated there, in that "container"...

And then from there, Okidanokh flows here into another Krhrrhihirhi or dynamo where it undergoes the process of Djartklom, and each of its separate parts is concentrated there in those other containers... and only then do I take from the secondary containers by means of various artificial appliances, each active part of Okidanokh separately for my elucidatory experiments. (18.155)

Location in Book: First appearance: Chapter 18, page 154. Also appears on pages 155-156 with detailed operational explanation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a mechanical or vibratory quality through its repetitive consonant structure. Krhrrhihirhi represents advanced cosmic technology capable of manipulating the fundamental forces of creation, demonstrating the gap between higher beings' understanding of cosmic laws and Earth humans' primitive technological approximations. The apparatus illustrates the practical application of cosmic knowledge for scientific investigation of the universe's fundamental building blocks.

A family solemnity practiced by beings like Gornahoor Harharkh on the planet Saturn, involving the consecration of a first heir and the undertaking of the "Alnatoorornian-being-duty" by appointed individuals. Beelzebub attended Gornahoor Harharkh's Krikhrakhri ceremony to consecrate his heir Raoorkh and undertake this sacred duty toward the child. This ceremonial practice once existed among ancient three-brained beings on Earth and survived in a degraded form among contemporary humans, where those who undertake similar duties are called "godfathers" and "godmothers," though they retain only the external form of this serious and important procedure: "this family solemnity of Gornahoor Harharkh's was that beings like himself around him were to consecrate the first heir produced by him. I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty'" (23.314).

Quote from the 1950 text:

And this family solemnity of Gornahoor Harharkh's was that beings like himself around him were to consecrate the first heir produced by him.

I promised to attend this family solemnity Krikhrakhri in order to undertake, regarding his recently arisen heir, what is called the 'Alnatoorornian-being-duty.'

Here it is interesting to remark that this kind of procedure for undertaking this being-duty, took place among the ancient three-brained beings of your planet also, and even reached your contemporary favorites, though these latter, just as in everything else, take only the external form of this serious and important procedure. The beings who undertake, as it were, these duties, are called by your contemporary favorites 'godfathers' and 'godmothers.' (23.314)

Location in Book: Single appearance: Chapter 23, page 314.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Krikhrakhri represents a sacred ceremonial tradition that demonstrates the degeneration of spiritual practices as they pass from higher beings to less developed ones. The contrast between the authentic solemnity practiced by Gornahoor Harharkh and the merely external form retained by Earth humans illustrates Gurdjieff's recurring theme of how genuine esoteric knowledge and practices become corrupted when transmitted without proper understanding, retaining only superficial resemblance to their original sacred purpose.

Saint Krishnatkharna was a Sacred Individual and messenger of endlessness specially sent to the three-brained beings of the planet Earth in the country Gemchania. He was one of three genuine Sacred Individuals whose teachings formed the foundation for the last authentic spiritual tradition on Earth, along with Saint Buddha and Saint Lama. Seven beings were directly initiated by Saint Krishnatkharna, and when Saint Buddha later appeared in Gemchania, he recognized that many instructions of Saint Krishnatkharna were still relevant for helping beings free themselves from the consequences of the organ Kundabuffer. Buddha incorporated these instructions into his own teaching, and the seven original initiates became followers of Buddha after recognizing the compatibility of the teachings: "From the very early times it was composed of seven beings, directly initiated by Saint Krishnatkharna, also a messenger of our endlessness specially sent to the three-centered beings of the planet Earth breeding in the country Gemchania" (38.724).

Quote from the 1950 text:

When Saint Buddha afterwards appeared there in Gemchania, and made clear that many instructions of Saint Krishnatkharna were not yet obsolete for the psyche of the beings of that same country, and that these instructions, when absorbed by any of the beings there, contribute to the destruction of those consequences of the properties of the organ Kundabuffer, to help them in freeing themselves from which he had himself also been sent to them, and when He decided to put these instructions of Saint Krishnatkharna as a whole into the basis of his own teaching also, then these seven beings there, initiated directly by Saint Krishnatkharna - after Buddha had taught them the aim and necessity of their existence, and they had clearly sensed this and were convinced that the instructions of Saint Buddha not only at heart did not contradict the instructions of Saint Krishnatkharna, but even corresponded more perfectly to the psyche of the beings of that given period - became followers of Saint Buddha. (38.724)

Location in Book: First appearance: Chapter 38, page 724. Also referenced on page 732 as one of the three Sacred Individuals.

Etymology / Notes: The name appears to be a variation of Krishna, the Hindu deity, combined with what may be a Gurdjieffian suffix or modification. Krishnatkharna represents the first in the sequence of three Sacred Individuals whose teachings were meant to be cumulative and complementary rather than contradictory. The destruction of all records concerning these three Sacred Individuals (Krishnatkharna, Buddha, and Lama) during the British military expedition in Tibet represents, according to Beelzebub, "a great misfortune not only for the beings of the given country, yet, perhaps, also for all the three-brained beings of the whole of the planet," marking the final loss of authentic spiritual guidance on Earth.

The ancient Egyptian term for sacrificial offerings, specifically vegetables or fruits designated for religious ceremonies and placed in special clay vessels during worship. During a revolutionary period in Egypt (comparable to contemporary Bolshevism), the term took on a horrific meaning when the revolutionary committee decreed that political elections would be determined by who could collect the most kroahns in their sacred vessels - but in this case, kroahns were defined as "the eyes of 'outcasts'" (members of the ruling class, including women, children and elderly). This grotesque perversion of religious practice into political violence demonstrates how revolutionary periods corrupt sacred traditions: "a kroahn was the name given then in Egypt to sacrificial offerings... In that decree about which I have just told you, it was stated that on that occasion kroahns had to consist of the eyes of 'outcasts'" (34.639).

Quote from the 1950 text:

Those were to be elected as chiefs for the towns and villages who would put in their 'sacred' vessels more of what are called 'kroahns' than others; a kroahn was the name given then in Egypt to sacrificial offerings. (34.639)

In that decree about which I have just told you, it was stated that on that occasion kroahns had to consist of the eyes of 'outcasts' by which word the ordinary three-brained beings there called those beings behind their backs who belonged to the caste of the ruling class, by which name then all the beings of this caste 'wholesale' were called without excluding the beings of the 'passive half,' children or old folk. (34.639)

Location in Book: Single appearance: Chapter 34, page 639 (appears six times).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The transformation of kroahn from sacred offering to instrument of political violence illustrates Gurdjieff's critique of how revolutionary periods corrupt religious and cultural traditions, turning sacred practices into mechanisms for brutality. This example serves as a historical parallel to contemporary Bolshevism, demonstrating the cyclical nature of such destructive social phenomena throughout human history.

The capital city of the country Nievia on the continent Asia, where the notorious Lentrohamsanin was born and where the destructive civil war began that ultimately led to the complete destruction of Ashiata Shiemash's beneficent labors. This city became the epicenter of the violent opposition between followers of Lentrohamsanin's maleficent "invention" and supporters of the existing forms of being-existence established by Ashiata Shiemash. The civil war that erupted in Kronbookhon lasted four days at its height, during which "brother annihilates brother; father, son; uncle, nephew, and so on," before spreading throughout the entire country of Nievia: "one sorrowful day in the town of Kronbookhon itself, there suddenly began among the beings, who had become followers of one or the other of the two said mutually opposite currents, their process of what is called 'civil war'" (28.400).

Quotes from the 1950 text:

It was then that I learned that this Lentrohamsanin arose, or, as it is said there, 'was born,' on the continent Asia, in the capital of Nievia, the town Kronbookhon. (28.392)

The result of it all was that the ordinary beings of the town Kronbookhon as well as of other parts of the country Nievia talked among themselves of nothing but these 'revelations.'

And gradually, as it also usually happens there, almost everywhere beings became divided into two mutually opposing parties, one of which favored the 'invention' of the subsequent Universal Hasnamuss, and the other, the already existing and well-fixed forms of being-existence. (28.400)

Location in Book: First appearance: Chapter 28, page 392. Also appears on page 400 in the context of the civil war.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kronbookhon serves as the geographical and symbolic center of the destruction of Ashiata Shiemash's work, representing how a single maleficent individual's birthplace can become the epicenter of widespread spiritual and social devastation. The progression from Lentrohamsanin's birth to civil war in this same city demonstrates the principle that destructive influences often begin in specific localities before spreading to contaminate entire civilizations.

An Archseraph who holds the position of Great Observer of the movements of all concentrations of the Megalocosmos. After the all-gracious pardon, Pooloodjistius - the former chief Zirlikner of planet Karatas who was exiled with Beelzebub - became worthy to serve as an assistant to His Self-Keepness the Archseraph Ksheltarna in this cosmic function. The position involves monitoring and observing all cosmic concentrations throughout the universe, representing one of the highest administrative and scientific roles in the cosmic hierarchy: "who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna" (44.1121).

Quote from the 1950 text:

In order that this should become comprehensible to you, I must tell you that among those exiled with me, at the very beginning of our exile there, was the chief 'Zirlikner' of our planet Karatas, the then still young but already very learned Pooloodjistius, who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna. (44.1121)

Location in Book: Single appearance: Chapter 44, page 1121.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The title "His Self-Keepness" indicates a high degree of cosmic authority and self-governance. Ksheltarna's role as Great Observer of cosmic movements represents the systematic monitoring and understanding of all cosmic concentrations throughout the Megalocosmos, suggesting a function essential to universal maintenance and cosmic order. The fact that Pooloodjistius, despite his exile, eventually became worthy to assist in this cosmic role demonstrates the principle that genuine learning and service can lead to positions of great cosmic responsibility.

A sacred state meaning "all-brained-balanced-being-perceptiveness" that Ashiata Shiemash sought to attain before choosing his method for helping Earth's three-brained beings. Recognizing that the consequences of the organ Kundabuffer had become crystallized in beings' essences through hereditary transmission across generations, Ashiata Shiemash decided to bring his planetary body into this state of complete perceptual balance before determining his approach to sacred work. This state represents a condition of integrated consciousness where all aspects of being-perception are harmoniously coordinated, allowing for objective assessment of spiritual methods and conditions: "I would bring my planetary body into the state of the sacred 'Ksherknara,' that is, into the state of 'all-brained-balanced-being-perceptiveness,' and only when already in that state, to choose the way for my further activities" (26.354).

Quote from the 1950 text:

So, when I finally became a responsible being, I decided that before making my choice among the mentioned sacred ways, I would bring my planetary body into the state of the sacred "Ksherknara," that is, into the state of "all-brained-balanced-being-perceptiveness," and only when already in that state, to choose the way for my further activities. (26.354)

Location in Book: Single appearance: Chapter 26, page 354.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The state of Ksherknara represents a crucial prerequisite for sacred work, requiring the integration of all being-functions before undertaking spiritual mission. Ashiata Shiemash's attainment of this state on Mount Veziniama through eighty days of concentration, fasting, and analysis preceded his revolutionary approach of awakening conscience through external conditions rather than direct teaching, demonstrating the importance of balanced perception in determining effective spiritual methods.

The cosmic term for the Trogoautoegocratic process occurring in planetary atmospheres that Earth beings call "daylight." This phenomenon proceeds periodically during the actualization of cosmic laws on planets where the cosmic process called "Ilnosoparnian" is actualized. Beelzebub explains that beings say "it is day" when this process occurs, which is fundamentally different from what humans believe about their sun being the source of light and heat. The term is part of a series of atmospheric phenomena that arise through cosmic processes within planetary atmospheres rather than emanating directly from suns: "that 'Trogoautoegocratic' process which we call 'kshtatsavacht' periodically proceeds; and they also call this cosmic phenomenon 'daylight'" (16.122).

Quotes from the 1950 text:

Bear in mind, by the way, that they also say 'it is day,' when in the atmosphere of their planet - just as in general on all the planets on which, as I have already told you, the cosmic process called 'Ilnosoparnian' is actualized - that 'Trogoautoegocratic' process which we call 'kshtatsavacht' periodically proceeds; and they also call this cosmic phenomenon 'daylight.' (16.122)

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: First appearance: Chapter 16, page 122. Also appears in Chapter 17, page 136.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kshtatsavacht represents the objective cosmic reality behind what humans subjectively experience as "daylight," challenging conventional understanding of the sun as the direct source of light and revealing that such phenomena arise through cosmic processes within planetary atmospheres themselves. This illustrates Gurdjieff's pedagogical method of using unfamiliar terminology to encourage fresh perception of familiar phenomena and undermine mechanical assumptions about the nature of physical reality.

A political principle or "secret" discovered by the heads of a European community in Gemchania (Tibet), defined as "inciting one against the other" (38.719). This technique became the foundation of their "policy" and enabled them to influence the psyche of beings of other communities to acknowledge their authority and give supremacy to their own community. Through the systematic application of Ksvaznell, this European community gradually obtained predominance everywhere and subordinated not only the whole of Gemchania to their influence, but also "the very essence of all the beings breeding on that part of the planet Earth" (38.719). The principle operates by creating discord and mutual antagonism between other groups, allowing the practitioners to gain advantage while their targets are weakened by internal conflict.

Although the original discoverers of this secret had long since perished, subsequent generations continued to employ Ksvaznell automatically, making it the basis of their political methodology. Beelzebub indicates that this same European community, emboldened by their success through Ksvaznell, eventually decided to extend their dominance even to previously inaccessible regions like Tibet, using contemporary European inventions for the process of reciprocal destruction to move against that country.

Quote from the 1950 text:

Afterwards when the beings who had learned this secret - the principle of the action of which was called 'Ksvaznell' or 'inciting one against the other' - initiated the other heads of his community into it, and they all made it the basis of their 'policy'; then, indeed the beings of this community began everywhere and in everything to obtain predominance.

Although both the former heads of the beings of this community and also that being himself who had hit upon the secret Ksvaznell, already long ago perished, yet subsequent generations - continuing now of course automatically to employ this 'secret' - gradually not only took into their own hands almost the whole of this Gemchania, but also subordinated to their influence the very essence of all the beings breeding on that part of the planet Earth. (38.719)

Location in Book: Single appearance: Chapter 38, pages 719-720. Discussed in the context of the destruction of Saint Lama's labors in Tibet.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Ksvaznell represents Gurdjieff's analysis of divide-and-conquer political tactics used by colonial powers. The principle demonstrates how systematic manipulation of discord between communities can enable a smaller group to gain dominance over much larger populations. The term appears in Beelzebub's account of European colonial expansion into Tibet, serving as an example of how political manipulation destroys genuine spiritual achievements (in this case, the labors of Saint Lama). The automatic continuation of this practice by subsequent generations illustrates how destructive political methods become institutionalized and persist beyond their original practitioners.

A small wooden box that hangs near the sacred hearth called "Mungull" in the huts of the Toosooly Kurds tribe dwelling in Transcaucasia near Mt. Ararat. The Ktulnotz is "always kept supplied with the roots of a certain plant" (42.1027) and serves as an essential component in their "rite of self-fumigation." Every member of the family and every guest of either sex must approach this hanging box before entering the principal section of the hut, take a few roots from it, throw them into the fire of the sacred Mungull, and then fumigate their sex organs in the smoke from the burning roots. This ritual purification is performed "to purify himself from the influence of those evil spirits by which man is surrounded when he is busy with honest work" (42.1027).

Quote from the 1950 text:

In each hut it is customary for them to have, in the corner of the front section, what is called a 'sacred Mungull,' that is a hearth on which a fire of smoldering charcoal or of the said Keeziak is constantly kept, and near each such sacred Mungull there hangs a small wooden box called 'Ktulnotz' which is always kept supplied with the roots of a certain plant.

The 'rite of self-fumigation' consists in this, that every member of the family and every guest of either sex, before going into the principal section of the hut, is obliged to enter this sacred Mungull in order as they say to purify himself from the influence of those evil spirits by which man is surrounded when he is busy with honest work. (42.1027)

Location in Book: Single appearance: Chapter 42, page 1027.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Ktulnotz represents one of the ritualistic customs that Beelzebub observes among various Earth tribes during his travels in America. Unlike the filthy practices of the Kolenian gypsies described just before, the Toosooly Kurds are noted for their cleanliness and lack of specific body odor. The Ktulnotz and its associated fumigation ritual exemplifies how different human communities develop ceremonial practices intended to address spiritual purification, though Beelzebub presents these customs as examples of the peculiar ritualistic behaviors that terrestrial beings engage in without understanding their original purpose or cosmic significance.

A specific substance that is "elaborated in the organism of beings for the purpose of neutralizing other also definite substances necessary for the functioning of their sex organs" and participates in sexual functioning "from the very beginning of the arising of the beings of both sexes, that is to say, from their infancy" (42.1004). Great Nature has arranged that after its utilization, the residue of this substance is discharged from boys "at the place between the 'Toolkhtotino' and the 'Sarnuonino'" (corresponding to the glans penis and prepuce penis), and in girls "from the places between the 'Kartotakhnian hills'" (corresponding to the labia majora and minora) (42.1005). Contemporary terrestrial medicine has no name for Kulnabo as an independent substance, knowing only the general mass called "Smegma" - a composition of entirely heterogeneous substances from various unrelated glands.

The natural separation and volatilization of Kulnabo and related waste substances should occur through atmospheric contact and movement, but contemporary clothing prevents this natural process. When Kulnabo remains on these areas for extended periods, it promotes perspiration and provides "the very best medium for the multiplication of what are called 'bacteria'" existing in the atmosphere and subjective spheres of objects coming into contact with children (42.1006). This bacterial multiplication causes itching, leading children to unconsciously rub or scratch these areas, which can develop into the habit that constitutes the disease called "Moordoorten" (onanism).

Quotes from the 1950 text:

This substance is in general elaborated in the organism of beings for the purpose of neutralizing other also definite substances necessary for the functioning of their sex organs, and it is formed and participates in the functioning of the said organs from the very beginning of the arising of the beings of both sexes, that is to say, from their infancy.

Great Nature has so arranged it that after its utilization the residue of this substance is discharged from the organism of boys at the place between the "Toolkhtotino" and the "Sarnuonino," and in girls from the places between the "Kartotakhnian hills." (42.1004-1005)

For the substance "Kulnabo" contemporary medicine has no name at all, this independent substance being entirely unknown to it.

Contemporary terrestrial medicine has a name only for the general mass of those substances among which is also the substance Kulnabo.

And this total mass is called "Smegma," a composition of entirely heterogenous substances secreted by various what are called "glands" which have nothing in common with each other. (42.1005)

Location in Book: First appearance: Chapter 42, pages 1004-1006. Discussed in the context of Moses's medical research documented in his book Tookha Tes Nalool Pan.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Kulnabo represents Gurdjieff's critique of how contemporary medical science oversimplifies complex physiological processes by grouping distinct substances under general categories like "Smegma." The detailed explanation appears in the context of Moses's advanced medical knowledge, which was based on wisdom inherited from Egyptian high priests who preserved knowledge from Atlantis. The substance plays a crucial role in Gurdjieff's explanation of how natural bodily processes, when interfered with by artificial conditions (like clothing), can lead to harmful habits and the development of what he calls the "disease" of onanism.

The "organ Kundabuffer" was an artificial formation implanted by the Most High Commission into the presences of three-brained beings on Earth as a temporary emergency measure to prevent cosmic catastrophe. Following the collision of the comet Kondoor with Earth, which detached two fragments (Moon and Anulios), the cosmic authorities feared that if beings developed objective reason and understood their role in maintaining these fragments through their vibrations, they might rebel and destroy themselves. The organ was designed with two primary properties: first, to make beings "perceive reality topsy-turvy," and second, to ensure "every repeated impression from outside should crystallize in them data which would engender factors for evoking in them sensations of 'pleasure' and 'enjoyment'" (10.88). Devised by the Chief-Common-Universal-Arch-Chemist-Physicist Angel Looisos, it was implanted "at the base of their spinal column, at the root of their tail" (10.88).

Although the organ itself was later removed by Sacred Individuals when it was no longer needed, its consequences continue to affect humanity through heredity. Due to an unforeseen "lawfully flowing cosmic result" called "predisposition," the consequences of the organ's properties "began gradually to be crystallized in their presences" and pass to succeeding generations (21.237). These consequences manifest as what Beelzebub calls "subjectivity" - crystallized properties including "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and similar distortions that prevent objective perception and genuine being-development. Contemporary humans remain under the influence of these inherited consequences, making them susceptible to believing fictions that appeal to their crystallized subjective properties, and preventing the natural development of objective reason and conscience.

Quotes from the 1950 text:

So, my boy, in view of this the Most High Commission then decided among other things provisionally to implant into the common presences of the three-brained beings there a special organ with a property such that, first, they should perceive reality topsy-turvy and, secondly, that every repeated impression from outside should crystallize in them data which would engender factors for evoking in them sensations of 'pleasure' and 'enjoyment.'

And then, in fact, with the help of the Chief-Common-Universal-Arch-Chemist-Physicist Angel Looisos... they caused to grow in the three-brained beings there... a 'something' which assisted the arising of the said properties in them. And this 'something' they then first called the 'organ Kundabuffer.' (10.88)

...although all the properties of the said organ had indeed been removed from the presences of your ancestors by the mentioned Most Sacred Individuals, yet nevertheless, a certain lawfully flowing cosmic result, existing under the name of "predisposition," and arising in every more or less independent cosmic presence owing to the repeated action in it of any function, had not been foreseen and destroyed in their presences.

And so, it turned out that owing to this predisposition which began to pass by heredity to the succeeding generations, the consequences of many of the properties of the organ Kundabuffer began gradually to be crystallized in their presences. (21.237)

It is perfectly easy to convince beings of this planet of anything you like, provided only during their perceptions of these "fictions," there is evoked in them and there proceeds, either consciously from without, or automatically by itself, the functioning of one or another corresponding consequence of the properties of the organ Kundabuffer crystallized in them from among those that form what is called the "subjectivity" of the given being, as for instance: "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and so on. (26.356)

Location in Book: First introduced in Chapter 9, page 85. Extensively developed in Chapter 10, pages 88-91. Central theme throughout the work, appearing in Chapters 13, 15, 21, 26, 30, 32, 38, and many others.

Etymology / Notes: The term was later corrupted through linguistic misinterpretation into "Kundalina" (21.250), becoming the foundation for numerous occult systems that "explain nothing." The organ Kundabuffer represents Gurdjieff's central explanation for humanity's distorted psychology and the obstacle to genuine spiritual development. Its consequences are the primary reason Sacred Individuals are sent to Earth to help beings overcome these crystallized distortions through conscious work. The removal of these consequences requires specific practices that can neutralize inherited predispositions and develop genuine objective reason and conscience. The term encompasses both the historical cosmic intervention and its ongoing psychological legacy in contemporary humanity.

A corrupted form of the original word "Kundabuffer" that arose through linguistic misinterpretation by terrestrial beings who engaged in "wiseacring" about the meaning of the original term. When ancient beings began inventing various forms of suffering practices, they changed the word based on faulty reasoning: since the root of the second half coincided with a word meaning "Reflection," and since they had invented means for rapidly destroying this material formation, they reasoned that the name should end with a word meaning "former" - which in their language was pronounced "lina." Thus "Kundabuffer" became "Kundalina" (21.250). This corrupted term has survived and been transmitted through generations, becoming the foundation for contemporary Indian philosophy and thousands of occult systems that "explain nothing."

Quote from the 1950 text:

Of course, when this organ is in action, it ought to have in its name also the root of the word to 'reflect'; now, since we are destroying even its material basis, the name must end with a word whose root means 'former,' and because 'former' in their current language was then pronounced 'lina,' they changed the second half of this word, and instead of 'reflection,' they stuck in the mentioned 'lina,' so that instead of the word Kundabuffer, they obtained the word 'Kundalina.'

Thus it was that a half of the word Kundabuffer survived, and being transmitted from generation to generation, finally reached your contemporary favorites also, accompanied, of course, by a thousand and one different explanations. (21.250)

Location in Book: Single appearance: Chapter 21, page 250.

Etymology / Notes: Beelzebub explains that the transformation from "Kundabuffer" to "Kundalina" represents a classic example of how original sacred knowledge becomes corrupted through the "bob-tailed Reason" of beings still under the influence of Kundabuffer consequences. The text notes that "the whole of what is called 'Indian-philosophy' now existing there, is based also on this famous Kundalina, and about the word itself there exist thousands of various occult, secret, and revealed 'sciences' which explain nothing" (21.250). This serves as Gurdjieff's critique of how authentic spiritual knowledge degenerates into speculative systems when transmitted through beings who lack genuine understanding.

A term used by Beelzebub to describe a particular part of the human body that contemporary beings "daringly bare" as part of their fashionable display in theaters and social gatherings. The "Kupaitarian-part-of-their-body" is mentioned alongside other examples of fashion-driven exhibitionism such as "chic coiffures" and "specially-tied-knot-of-their-cravat" that beings use to evoke astonishment in others regarding their appearance (30.501). This practice is identified as one consequence of the organ Kundabuffer, which created a strange need in beings to seek admiration for conforming to fashions dictated by candidates for Hasnamuss-individuals.

Quote from the 1950 text:

In this respect, the contemporary theaters turned out to be corresponding for your favorites, because it is very convenient and easy for them to show off, as they like to say, their 'chic coiffures,' or the 'specially-tied-knot-of-their-cravat,' or the daringly bared, what is called 'Kupaitarian-part-of-their-body,' and so on and so forth, while at the same time they can look at the new manifestations of the 'fashions' already actualized according to the up-to-date indications of those same candidates for 'Hasnamuss-individuals.' (30.501)

Location in Book: Single appearance: Chapter 30, page 501.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context suggests it refers to a part of the body that was considered scandalous or provocative to expose in public during the early 20th century. The term appears in Beelzebub's critique of how fashions are used as distractions that prevent beings from seeing reality, with such displays serving to satisfy the artificial need for astonishment and admiration that arose from the consequences of the organ Kundabuffer.

Kurlandtech was the name of a country situated in the middle of the continent Asia during the time of the Very Saintly Ashiata Shiemash. After forming a definite plan for his further Most Saintly Activities upon the mountain Veziniama, Ashiata Shiemash traveled to the capital city Djoolfapal, located in this country, where he began his next phase of work by contacting the brotherhood Tchaftantouri. The country served as the geographical base for Ashiata Shiemash's mission to awaken Objective Conscience through the formation of the Heechtvori brotherhood.

Quote from the 1950 text:

My further researches and investigations also cleared up for me that after the Very Saintly Ashiata Shiemash had pondered on the mountain Veziniama and had formulated in his mind a definite plan for his further Most Saintly Activities, he did not again return to the city of Babylon but went straight to the capital city Djoolfapal of the country then called Kurlandtech, which was situated in the middle of the continent Asia. (27.366)

Location in Book: Single appearance: Chapter 27, page 366.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented as a historical geographic designation, with no metaphysical, symbolic, or technical elaboration. The reference serves primarily to locate the city Djoolfapal, where Ashiata Shiemash initiated his next stage of work with the brotherhoods and the propagation of teachings concerning Divine Conscience. This is a strictly descriptive geographic reference within the narrative framework.

A figure referenced by Beelzebub as "the interpreter of Russian wisdom," who is quoted for his aphoristic saying: "The unluckiest among us is the fir cone, because every Makkar stumbles over it" (43.1115). Kusma Proutkoff is mentioned alongside Mullah Nassr Eddin as a source of folk wisdom that comments on the misfortunes that befall Nature due to the destructive actions of three-brained beings.

Quote from the 1950 text:

Even the interpreter of Russian wisdom, Kusma Proutkoff, has good sayings for such a case:

'The unluckiest among us is the fir cone, because every Makkar stumbles over it.' (43.1115)

Location in Book: Single appearance: Chapter 43, page 1115.

Etymology / Notes: The name appears to be a humorous invention combining "Kusma" (a Russian diminutive form) with "Proutkoff" (suggesting "prut" - a thin rod or stick in Russian). The saying attributed to him uses dark humor to express the concept of innocent victims suffering from others' carelessness - the fir cone being trampled by every passing "Makkar" (an apparent Gurdjieffian coinage). This follows the pattern of folk wisdom that uses concrete, earthy imagery to convey philosophical truths about existence and misfortune.