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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote 1: On His Unique Mission Method:

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

Quote 2: On the Surviving Legominism:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

See Also: conscious labor and intentional suffering

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

Quote from the 1950 text:

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

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

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

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

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

Quotes from the 1950 text:

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

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

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

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

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

The 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.

Fulasnitamnian is the original cosmic principle of being-existence proper to all three-brained beings in the Universe. According to this principle, beings are obliged to exist until the coating and complete perfection of the body Kesdjan by reason, so that they may fulfill the transmutation of cosmic substances required for the common-cosmic Trogoautoegocratic-process. When beings exist under this principle, the second-being-food is assimilated normally, and superfluous substances are beneficially redistributed. Great Nature was later compelled to replace this principle on Earth with the Itoklanoz principle due to the degeneration of human existence.

Quotes from the 1950 text:

The first kind or first 'principle' of being-existence, which is called 'Fulasnitamnian,' 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.' (Ch. 16, p. 130)

...they had to exist until their body Kesdjan was completely coated in them and perfected up to the required gradation of Reason, and that afterwards, when very abnormal conditions of ordinary being-existence began to be established there, Great Nature was constrained to actualize their presences and also the subsequent process of their existence on the principle of Itoklanoz... (Ch. 42, p. 1049-1050)

Location in Book: First appears in Chapter 16 (p. 130); discussed further in Chapters 29 (p. 437), 30 (p. 505), 32 (p. 570), and 42 (p. 1049).

Etymology / Notes: No etymology is given. Contrasted throughout the book with the Itoklanoz principle. Associated with normal cosmic duty, proper psychic functioning, and the perfection of higher-being bodies.

"Hanbledzoin" is a term from Gurdjieff's cosmological system in "Beelzebub's Tales." It refers to a specific substance or energy that arises in beings through certain processes of conscious work and suffering. It's part of Gurdjieff's complex hierarchy of substances and energies that he describes as fundamental to cosmic processes and human development.

Gurdjieff presents this as one of the higher substances that can be crystallized in beings through conscious labor and intentional suffering, contributing to what he calls "higher being bodies" or the development of objective reason

Quotes from the 1950 text:

Passage 1: Core Definition (32.568)
Hanbledzoïn 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 Hanbledzoïn serves in the same way for nourishing and perfecting the body Kesdjan.

Passage 2: Metaphorical Explanation (48.1200)
"The point is, that just as the separate independent parts of a 'hackney' are connected - namely, the carriage to the horse by the shafts and the horse to the coachman by reins - so also are the separate parts of the general organization of man connected with each other; namely, the body is connected to the feeling-organization by the blood, and the feeling-organization is connected to the organization actualizing the functioning of mentation or consciousness by what is called Hanbledzoïn, that is, by that substance which arises in the common presence of a man from all intentionally made being-efforts."

Location in Book: Hanbledzoin is discussed in the context of Gurdjieff's explanation of how different qualities of energy are crystallized in beings through various processes of conscious development. It appears in sections where Beelzebub explains the mechanics of spiritual transformation to his grandson Hassein. It appears: 32 Hypnotism, 33 Beelzebub as Professional Hypnotist, 38 Religion, 39 The Holy Planet "Purgatory", 48 From the Author.

Etymology / Notes: Like many of Gurdjieff's neologisms, "Hanbledzoin" appears to be a constructed word that doesn't derive from any conventional etymology. Gurdjieff created numerous such terms to describe concepts in his teaching that he felt couldn't be adequately expressed in ordinary language. The word follows his pattern of creating terms that sound both exotic and systematic, often incorporating syllabic patterns that suggest meaning through their sound and rhythm rather than conventional linguistic roots.

Harnel-miatznel is a second-grade cosmic law through which a new arising occurs from the previously arisen. This process is governed by the Sacred Triamazikamno and actualized when higher substances blend with lower ones to produce an intermediate result. It is foundational to all transformations - cosmic, planetary, and organic - occurring by means of lawful fusion according to the affinity of vibrations.

In the context of the human organism, the Harnel-miatznel process accounts for the progressive transformation of being-foods through successive blends, resulting in the substances Protoëhary, Defteroëhary, Tritoëhary, Tetartoëhary, and Piandjoëhary. Each of these arises via a specific local Harnel-miatznel and contributes to the ongoing possibility of conscious evolution within a being.

Quotes from the 1950 text:

A new arising from the previously arisen through the 'Harnel-miatznel,' the process of which is actualized thus: the higher blends with the lower in order to actualize the middle, and the 'neutral' middle newly arising from the previously arisen becomes either the 'reconciling' principle of a subsequent arising, or serves as the 'affirming' or 'denying' factor in a new blending. (p. 751)

...beginning from the nose of beings, [substances] gradually evolve with the co-operation of various processes of Harnel-miatznel of local character, and become in the organisms of the beings, correspondingly to the three being-foods, the definite substances: 'Protoëhary', 'Defteroëhary', and 'Tritoëhary'... (p. 788)

Location in Book: First appears in Ch. 39, "Holy Planet 'Purgatory'" (p. 751), with extended development in the same chapter (notably pp. 751-788).

Etymology / Notes: The term is introduced without translation or linguistic origin. The process is directly defined in the text and closely tied to the operation of the Sacred Triamazikamno. The concept is invoked repeatedly in connection with the transformation of being-foods and the cosmic law of reciprocal maintenance.

A "Hasnamuss" is an individual in whom there has been completely formed a particular combination of the crystallized consequences of properties called "self-love," "vanity," "pride," "self-conceit," "bragging," "arrogance," and "the feeling of superiority over others." This crystallization occurs during responsible existence and ultimately leads to the essence being completely coated with elements which render its participation in higher sacred processes impossible. A being may be classified as having the properties of a Hasnamuss either during terrestrial life or after death, depending on how fully these properties have taken root.

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)

If these separate aspects of the entire 'spectrum' of Naloo-osnian-impulses are described according to the notions of your favorites and expressed in their language, they might then be defined as follows:

1. Every kind of depravity, conscious as well as unconscious
2. The feeling of self-satisfaction from leading others astray
3. The irresistible inclination to destroy the existence of other breathing creatures
4. The urge to become free from the necessity of actualizing the being-efforts demanded by Nature
5. The attempt by every kind of artificiality to conceal from others what in their opinion are one's physical defects
6. The calm self-contentment in the use of what is not personally deserved
7. The striving to be not what one is. (28.405-406)

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 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. (28.406-407)

Location in Book: First appears on page 203. Expanded treatment begins on page 405 and further elaborated in the same chapter.

Etymology / Notes: The term appears to be of invented origin, consistent with other Gurdjieffian terms, and is treated as a technical classification within the esoteric cosmology of the Tales.

The brotherhood founded by Ashiata Shiemash in the town of Djoolfapal, later named Heechtvori, signified "Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience." Its founding was accompanied by the formulation of statutes requiring brethren to attain a specific "ableness" - namely, the demonstrated capacity to awaken objective conscience within themselves and transmit this realization effectively to others. Those who achieved the level of "All-the-rights-possessing" brother were first called "priests," and those demonstrating even deeper realization became "first-degree initiates" or "Great Initiates."

Quotes from the 1950 text:

According to the statutes drawn up by the Very Saintly Ashiata Shiemash, any brother could become an All-the-rights-possessing brother of the brotherhood Heechtvori, only when... he could bring himself - in the sense of 'ableness-of-conscious-direction-of-the-functioning-of-his-own-psyche' - to be able to know how to convince to perfection a hundred other beings and to prove to them that the impulse of being-objective-conscience exists in man... (27.369)

Well, then, it was to those same Great Initiates... that the Very Saintly Ashiata Shiemash, now already the Most Very Saintly, then among other things also elucidated in detail what this being-impulse 'objective conscience' is, and how factors arise for its manifestation in the presences of the three-brained beings. (27.371-2)

Location in Book: Chapter 27, pages 368-374. First mention appears on page 368.

Etymology / Notes: Heechtvori signifies "Only-he-will-be-called-and-will-become-the-Son-of-God-who-acquires-in-himself-Conscience." Founded in Djoolfapal by Ashiata Shiemash and former members of the Tchaftantouri brotherhood. The term "priest" was originally used to describe those who attained this level, distinct from later usages of the word.

One of the two sacred substances (the other being Abrustdonis) necessary for the formation and perfection of the higher being-bodies - the body Kesdjan and the body of the Soul - in three-brained beings. Helkdonis is ordinarily transubstantiated in beings through conscious labor and intentional suffering, and plays a key role in liberating the sacred Askokin for maintenance of cosmic entities such as the Moon and Anulios. Its generation is also linked to active mentation and self-perfection, notably during sacred processes such as self-remembering and Zernofookalnian-friction.

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)

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 appears in Chapter 43, page 1106. Reappears in Chapter 46, page 1168.

Etymology / Notes: No etymology is given. The substance is cosmically significant, forming part of the inner sacred alchemy tied to the Holy Trinity (Triamazikamno) and being-Partkdolg-duty.

Heptaparaparshinokh is the sacred cosmic law of sevenfoldness which determines the lawful unfolding of all active elements and processes in the Megalocosmos. Proceeding from the fundamental manifestation of the Most Holy Sun Absolute, it governs the ordering of vibrations, the development of formations, and the completion of any whole. The law manifests in all world-creating and world-maintaining processes and, when violated, results in non-law-conformable formations. In three-brained beings, Heptaparaparshinokh also functions within their presences and is involved in the perfection of being-bodies and the harmonization of inner processes.

Quotes from the 1950 text:

The law of Heptaparaparshinokh is the fundamental cosmic law for the transformation of Unity to Multiplicity and the completion of the whole. (17.142)

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)

Location in Book: Introduced in Chapter 17 (p. 141) alongside Triamazikamno and elaborated through Chapters 17 and 18 in relation to world-creation, sacred processes, and the interior functioning of three-brained beings.

Etymology / Notes: Hepta (seven) + pararshinokh (law/order/motion). Its harmonious unfolding depends on the proper operation of Triamazikamno. The Stopinders (definite points of transition or acceleration) mark the intervals in Heptaparaparshinokh's flow. Distortions of this law result in cosmic imbalance and are cited as contributing to the degeneration of both planetary and individual processes.

A sacred formation within the three-brained being, consisting of two higher parts: the body Kesdjan and the body of the soul. These higher-being-bodies are formed through the assimilation and transubstantiation of special cosmic substances - particularly Helkdonis and Abrustdonis - acquired through conscious labor, intentional suffering, and right being-effort. Once formed and perfected, these higher bodies are not subject to decomposition upon the death of the planetary body. However, without proper inner development, they remain incomplete, and the higher parts that do arise may become stranded in exterior planetary forms or in other abnormal states.

Quotes from the 1950 text:

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. (37.673-674)

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 in Chapter 37, page 673. Recurrent references through Chapters 38-39, especially regarding Purgatory and the formation and destiny of the soul.

Etymology / Notes: No explicit etymology given. Term refers to the sacred higher parts - Kesdjan body and body of the soul - coated within three-brained beings through inner striving. Fully perfected higher-being-bodies may attain Objective Reason and participate in cosmic processes or dwell on Purgatory if imperfect.

A rare being-property permitting the conscious impersonation of foreign types or roles by three-brained beings. It allows for precise inner restraint and outer expression, so that the individual can manifest the psyche of a studied type without being overtaken by the impulses of their own associations. This property arises only after acquiring the higher will known as Essoaieritoorassnian-will, which itself depends on the fulfillment of being-Partkdolg-duty through conscious labor and intentional suffering. The property was notably possessed by the learned mysterists of ancient Babylon, who used it to perform roles for Legominism transmission.

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)

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)

Location in Book: Chapter 30, pages 484-487.

Etymology / Notes: No etymology given. Property is associated with mastery over the associative processes of the three brains. Its absence is cited as a cause of the "strange psyche" in modern Earth beings, who act through disconnected impulses.

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. The Ilnosoparnian process on Earth, initiated to stabilize the planet's detached fragments (e.g., the Moon), led to the arising of Microcosmoses, vegetations, Tetartocosmoses, and ultimately, three-brained beings.

Quotes from the 1950 text:

This sacred substance [Askokin] can be formed on planets only when both fundamental cosmic laws... function, as is called, 'Ilnosoparno,' that is to say, when the said sacred cosmic laws... are deflected independently and also manifest on its surface independently - of course independently only within certain limits. (9.84)

And afterwards, when... the said Sacred Individuals had obtained the sanction of his endlessness for the actualization of the Ilnosoparnian process on that planet... there began to arise the 'Corresponding,' owing to which the said detached fragments exist until now... (9.84)

Location in Book: Chapter 9 (pages 83-86); referenced again in Chapter 10 (page 87) and Chapter 16 (page 122).

Etymology / Notes: No explicit etymology provided. The Ilnosoparnian state enables proper cosmic exchange (Trogoautoegocrat) and underpins Earth's metaphysical functioning. Its initiation had profound implications, including the implantation of the organ Kundabuffer.

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

Quote from the 1950 text:

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

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

See Also: conscious labor and intentional suffering

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

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

Quotes from the 1950 text:

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

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

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

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

Iransamkeep is a regulatory principle or element 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." This principle hints at a latent potential within even mechanically formed beings to resist fragmentation by remaining balanced across their three centers. The mention of Iransamkeep suggests an inner mechanism that could inhibit automatic or partial identification.

Quote from the 1950 text:

In the common presence 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.' (Ch. 29, p. 445)

Location in Book: Appears only once in Chapter 29, p. 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.

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. Attainment of Ischmetch grants beings perceptual capacities beyond ordinary limits (such as tonal distinctions in sacred art) and also allows the process of Rascooarno to occur solely by their own wish. At this stage, the perfected highest-being-body is taken directly to the holy planet Purgatory.

Quotes from the 1950 text:

Only those three-brained beings who perfect their highest being-part to the state of what is called 'Ischmetch' 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. (Ch. 30, p. 469-470)

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... 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. (Ch. 45, p. 1148-1149)

Location in Book: First mentioned in Chapter 29 (p. 437); discussed in Chapters 30 (p. 469), and 45 (pp. 1147-1149).

Etymology / Notes: Described as a sacred and final state of perfected Reason in the highest being-body. Linked to Fulasnitamnian existence, auditory perception beyond ordinary tonalities, and direct cosmic dependence on the Prime Source.

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. 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. This principle was imposed by Great Nature to preserve planetary balance when Earth beings ceased performing their Partkdolg-duty.

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 'Itoklanoz,' that is, to actualize them in the same way in which She actualizes one-brained and two-brained beings... (Ch. 16, p. 131)

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. (Ch. 29, p. 439)

Location in Book: Introduced in Chapter 16 (p. 130); elaborated in Chapters 23 (p. 305), 29 (pp. 437-445), 30 (p. 505), 32 (pp. 559-571), and 42 (p. 1049).

Etymology / Notes: No etymology is provided. Contrasted directly with the Fulasnitamnian principle. The term governs the deteriorated condition of modern human life and the mechanical formation of personality without conscious guidance. Related to sleep/wake balance, hypnotism, and dying by thirds.

Karatas is the native planet of Beelzebub, 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. Time flows forty-nine times faster on Karatas compared to the Most Holy Sun Absolute. The planet has a satellite called Prnokhpaioch, which plays a role in the cosmic process of the sacred Heptaparaparshinokh. Karatas is also the destination to which Beelzebub returns following his long exile.

Quotes from the 1950 text:

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. (Ch. 2, p. 51)

It is similar to our reckoning of a 'year' for our planet Karatas, which is the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach. (Ch. 16, p. 121)

Location in Book: First mentioned in Chapter 2 (p. 51); recurs extensively through Chapters 16, 18, 19, 22, 31, 35, 38, and 39.

Etymology / Notes: No etymology is given. It is implied as a fully formed world in the Milky Way where Beelzebub originated. Several unique cosmic properties (including time-perception and sacred processes) are ascribed to it in contrast with Earth.

A cosmic process belonging to Great Nature, described as "the obtaining of the required totality of vibrations by adaptation." Kerkoolnonarnian-actualization occurs in beings without the participation of their consciousness, serving as one of two factors that can activate the process of Djartklom in Okidanokh. It stands in contrast to the conscious fulfillment of being-Partkdolg-duty, which is the other possible initiating factor. Kerkoolnonarnian-actualization is thus a passive, natural mechanism by which vibrational equilibrium is achieved within a being, absent will or intention.

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'... 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.' (17.143-144)

This latter process proceeds in beings absolutely without the participation of their consciousness. (17.144)

Location in Book: Chapter 17, pages 143-144. Single occurrence.

Etymology / Notes: The term is glossed within the text itself. It designates a universal balancing mechanism that functions independently of the being's will, enabling the Djartklom process to proceed when conscious striving is absent.

The Kesdjan body is the "second-being-body" of a three-brained being, composed of higher cosmic substances distinct from those forming the physical (planetary) body. Its coating and perfection are essential stages in a being's development toward Objective Reason. Initially, beings were required to exist long enough to perfect this body according to the Fulasnitamnian principle, but later degenerative conditions caused a shift to the Itoklanoz principle. The Kesdjan body is nourished and perfected by substances known as Hanbledzoïn, which are assimilated through breathing and pores. It can exist independently after the death of the planetary body, but without sufficient Reason, it eventually decomposes, unless rescued by processes such as Techgekdnel or the sacred Almznoshinoo. A perfected Kesdjan body can become the dwelling of higher being-bodies or "soul."

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.' (Ch. 16, p. 130)

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. (Ch. 39, p. 765)

Location in Book: Discussed extensively in Chapters 16, 28, 29, 32, 34, 38, 39, 42, 43, and 45.

Etymology / Notes: No direct etymology given. Also referred to as the "Astral body" by terrestrial beings. Acts as an intermediate vehicle between the planetary body and the higher-being-body (soul). It is part of a triadic being structure: planetary body - Kesdjan - soul.

Kimespai is a name used by late-period beings 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 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. The naming of this fragment as Kimespai is associated with the progressive crystallization of the consequences of the organ Kundabuffer within the beings of Atlantis.

Quote from the 1950 text:

The beings of the last period of the same continent... called it also 'Kimespai,' the meaning of which for them was 'Never-Allowing-One-to-Sleep-in-Peace.' (Ch. 9, p. 85)

Location in Book: Appears only once, in Chapter 9 (p. 85).

Etymology / Notes: The meaning of the word - "Never-Allowing-One-to-Sleep-in-Peace" - is explicitly given in the text. The name reflects a psychological or metaphysical relationship to the fragment's influence on Atlantean beings shaped by Kundabuffer consequences.

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.

Kofensharnian is a term used to describe the new cosmic status attained by the Moon and Anulios after they acquired a normal movement and became independent bodies. Though formerly detached fragments of Earth, they are said to have become "small, yet independent Kofensharnian," meaning additional planets within the solar system Ors. The term implies a cosmically recognized reclassification from planetary fragments to legitimate planetary status, in alignment with the general cosmic equilibrium.

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' - which, as I have already told you, are now called Moon and Anulios - 'have also acquired a normal movement and have become, although small, yet independent 'Kofensharnian,' that is, additional, planets of that solar system Ors.' (Ch. 19, p. 181)

Location in Book: Appears only once, in Chapter 19 (p. 181).

Etymology / Notes: The term is defined in-text as "additional" planets. Used to describe a change in the ontological status of Earth's former fragments (Moon and Anulios) once they entered regular orbital behavior within the solar system.

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 measure to help avert cosmic imbalance caused by planetary perturbation. This organ caused beings to perceive reality topsy-turvy and to crystallize data associated with pleasure and enjoyment. Although the organ itself was later removed, the consequences of its properties - due to repeated functioning - continued to crystallize in the presences of beings, passing by heredity and influencing their psyche, behavior, and societal structures for generations.

Quotes from the 1950 text:

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.' (10.88-89)

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 ... had not been foreseen and destroyed ... the consequences of many of the properties of the organ Kundabuffer began gradually to be crystallized in their presences. (21.237)

Location in Book: First appears in Chapter 9 (p. 85), with detailed development in Chapter 10 (pp. 88-91), and continues as a core theme throughout the narrative including Chapters 13, 15, 21, and others.

Etymology / Notes: The term "Kundabuffer" was later transformed by linguistic misinterpretation into "Kundalina," with spurious explanations proliferating through occult systems. The word was associated by some with 'reflection' and 'former' (21.250).

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.

Quote 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)

Location in Book: Chapter 27, page 366 (only appearance)

Etymology / Notes: It is presented as a historical geographic designation, with no metaphysical, symbolic, or technical elaboration. The reference serves to locate the city Djoolfapal, where Ashiata Shiemash initiated his next stage of work. This is a strictly descriptive appearance; no other characteristics or mentions of Kurlandtech are given in the text.

A complex elucidatory apparatus created by the Chinese learned being King-Too-Toz for demonstrating his theory of "evolution and involution of vibrations," based on principles from the middle part (Dzendvokh) of the apparatus Alla-attapan constructed by the saint-brothers Choon-Kil-Tez and Choon-Tro-Pel. The apparatus consisted of "a very strong frame with a great many strings stretched on it made from the intestines and tail-hairs of various quadruped beings" (40.848-849), featuring forty-nine white strings representing whole notes arranged in seven octaves, each octave having specific names (Arachiaplnish, Erkrordiapan, Erordiapan, Chorortdiapan, Piandjiapan, Vetserordiapan, Okhterordiapan) and each note having designated names (Adashtanas, Evotanas, Govorktanis, Maikitanis, Midotanis, Lookotanas, Sonitanis) corresponding to contemporary musical notes (do, si, la, sol, fa, mi, re). Additionally, the apparatus included black strings called "Demisakhsakhsa" (half notes), special hair strings producing "chaotic" vibrations, and red strings called "Keesookesschoor" (quarter notes). The apparatus was later simplified by Chai-Yoo into the "King" instrument, which became the foundation for contemporary musical instruments including pianos, though stripped of its cosmic significance and reduced to mere entertainment.

Quotes from the 1950 text:

Among these followers a century and a half after the sacred Rascooarno of the saints-brothers, there was a certain genuine learned being, King-Too-Toz by name, who, on the basis of the principles of the construction of the middle part of the apparatus Alla-attapan named Dzendvokh, propounded a very detailed theory under the name 'evolution and involution of vibrations,' and for the confirmation of this theory of his he made a special elucidatory apparatus which he called 'Lav-Merz-Nokh' and which, by the way, later became also widely known among almost all the learned beings of our Great Megalocosmos. (40.848)

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

On that remarkable 'elucidatory apparatus' Lav-Merz-Nokh, King-Too-Toz arranged and tuned, according to the corresponding calculations made by the great brothers, just as many strings for engendering vibrations as there are consecutive sources in the Universe from any planet up to the Protocosmos, in the presences of which the vibrations of cosmic substances changing according to law during the Trogoautoegocratic processes blend correspondingly for the actualization of everything further. (40.866)

Location in Book: First appearance: Chapter 40, page 848. Extensive discussion continues through page 867.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The apparatus represents a sophisticated attempt to demonstrate cosmic laws through sound vibrations, connecting the Law of Heptaparaparshinokh with musical octaves and cosmic substance transformations. The degradation from this complex cosmic instrument to contemporary entertainment devices illustrates a recurring theme in Gurdjieff's work about the loss of genuine knowledge. The technical specifications (49 white strings in 7 octaves, plus black, hair, and red strings) suggest a precise mathematical relationship between terrestrial musical scales and cosmic vibrations, with the apparatus serving as both practical demonstration tool and theoretical framework for understanding cosmic processes.

Legominism is a special method devised by ancient beings, particularly from the lost continent Atlantis, for transmitting information about long-past events from generation to generation. This method functions through a chain of transmission among "initiates," that is, meritorious three-brained beings considered worthy of preserving essential knowledge.

Originally oral and symbolic, Legominisms were later embedded within material forms (Afalkalna) or ceremonies (Soldjinoha), and even through art, to ensure survival through upheavals such as wars or mass psychoses, which tended to destroy both initiates and knowledge.

Quotes from the 1950 text:

This word Legominism ... is given to one of the means existing there of transmitting from generation to generation information about certain events of long-past ages, through just those three-brained beings who are thought worthy to be and who are called initiates. (25.349)

... many of the innocent victims of the popular bestiality are invariably those who, owing to their piety and conscious sacrifices, are worthy to be initiates and through whom various Legominisms containing information ... are transmitted to the conscious beings of succeeding generations. (30.458)

Location in Book: Chapters 25, 26, 27, 30, 38, 39

Etymology / Notes: The word appears to be of invented origin, designating a sacred chain of knowledge transmission. It is linked with the Law of Sevenfoldness and the ancient Atlantean science of symbolic encoding. Over time, Legominisms were safeguarded not only through personal transmission but via ritual, architecture, dance, and language itself.

Loonderperzo is the name originally given to the larger of two planetary fragments that broke off from the planet Earth (then called "Terra") as a result of a cosmic collision. The smaller fragment was called Anulios. These names were used by the earliest three-brained beings on Earth, though later generations renamed Loonderperzo as "the Moon," and eventually forgot the existence and name of Anulios entirely.

Quotes from the 1950 text:

Of these two fragments, the larger was named 'Loonderperzo' and the smaller 'Anulios'; and the ordinary three-brained beings who afterwards arose and were formed on this planet also at first called them by these names...

...but the beings of later times called them differently at different periods, and in most recent times the larger fragment has come to be called Moon, but the name of the smaller has been gradually forgotten. (9.84-5)

Location in Book: Chapter 9, pages 84-85; discussed during the account of the Moon's genesis following the collision that damaged the planet.

Etymology / Notes: No etymology is given. Loonderperzo represents the original name for what is now called the Moon, and is associated with the early cosmological history of Earth.

The term "Martfotai" designates a sacred degree of development or perfected Reason of the higher being-part. It represents a level of self-individuality that can be attained through prolonged inner work and conscious striving. Only those three-brained beings who have coated their higher being-bodies and perfected their Reason to this level are capable of forming Teleoghinooras - materialized thought-essences conveying comprehensive being-ideas. One of the five being-obligolnian-strivings is to assist other beings to reach this same degree of Martfotai.

Quotes from the 1950 text:

Teleoghinooras can be formed from such a quality of being-contemplation as only those three-brained beings have and can actualize, who have coated their higher being bodies in their presences and who have brought the perfecting of the Reason of their higher being part up to the degree of the sacred 'Martfotai.' (23.293)

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

Location in Book: Appears in Chapter 23, page 293; further explained in Chapter 27, pages 385-386 in connection with the being-obligolnian-strivings.

Etymology / Notes: No etymology is given. The term is equated directly with "self-individuality" and is linked to the highest aim of being-perfection among three-brained beings.

Megalocosmos is the term used to denote the largest scale of cosmic concentration within the hierarchical structure of the Universe. It represents the whole of the Universe itself and is the source of emanations that maintain the harmony and functioning of all lower cosmoses. Beelzebub explains that the Megalocosmos is one of seven gradations in the process of the creation and maintenance of the World, and that beings of various cosmoses are influenced according to their scale.

Quotes from the 1950 text:

And in consequence of this, the Most Great Cosmos, or, as it is also called, the Megalocosmos, is for the purpose of the common-cosmic Trogoautoegocratic process actualized by the direct will of our endlessness. (39.906)

According to the definition of the Very Saintly Ashiata Shiemash, the Megalocosmos is the 'All-Maintaining' Cosmos, in which all the other cosmoses have their arising and functioning. (39.912)

Location in Book: Appears in Chapter 39, pages 906 and 912, during the exposition of the gradations of cosmoses and the structure of the Trogoautoegocratic process. The term appears in multiple chapters including Chapter 17 (p. 143), Chapter 23 (p. 290), Chapter 27 (p. 367), Chapter 30 (p. 470), Chapter 39 (pp. 906, 912), and Chapter 40 (p. 918), primarily in relation to the gradations of cosmoses, the sacred law of Heptaparaparshinokh, and the Trogoautoegocratic process.

Etymology / Notes: Not explicitly defined. The term implies the "great cosmos" and is used to describe the totality of the Universe in relation to the Trogoautoegocratic process and the scale of cosmic emanations.

The radiation of each separate Second-order-Sun, as named by the cherubim and seraphim among the seven systematic emanations and radiations "by means of which the process of the most great cosmic Trogoautoegocrat proceeds" (39.760). These cosmic substances, transformed by the sun and other planets of a solar system, reach every planet through radiations and serve as the material from which higher being-bodies can be coated in appropriately developed Tetartocosmoses. As Beelzebub explains, "from such cosmic results, exactly similar forms began to be coated in their common presences, at first from the cosmic substances Mentekithzoin, i.e., from the substances transformed by the sun and by other planets of that solar system" (39.764).

Quotes from the 1950 text:

And then also our cherubim gave names, also existing until now, to the emanations and radiations issuing from all these cosmoses of different scales, by means of which the process of the most great cosmic Trogoautoegocrat proceeds... (2) The radiation of each separate Second-order-Sun, 'Mentekithzoin.' (39.760)

Now from such cosmic results, exactly similar forms began to be coated in their common presences, at first from the cosmic substances Mentekithzoin, i.e., from the substances transformed by the sun and by other planets of that solar system within the limits of which the given Tetartocosmoses had the place of their arising, and which cosmic substances reach every planet through the radiations of the said cosmic concentrations. (39.764)

Location in Book: First appearance: Chapter 39, page 760. Recurs on page 764 in the context of higher being-body formation.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Mentekithzoin represents the second level in the cosmic radiation hierarchy, emanating from Second-order-Suns (what we call stars or suns) as distinguished from the primary emanation Theomertmalogos from the Sun Absolute itself. This radiation plays a crucial role in the formation of higher being-bodies, serving as the first coating material for evolved Tetartocosmoses. The systematic naming by cherubim and seraphim establishes a complete taxonomy of cosmic emanations that facilitate the universal Trogoautoegocratic process of reciprocal feeding and maintenance.

Mirozinoo refers to a sacred degree of the Reason of the higher being-body (Kesdjan) that a being may attain through conscious inner work. It is only when this degree of Reason is present that the sacred process of Almznoshinoo - whereby a being's Kesdjan body can be temporarily re-materialized after physical death - can be actualized. This implies that the being must have perfected both the functioning and Reason of the Kesdjan body during their lifetime.

Quotes from the 1950 text:

That process is called the sacred Almznoshinoo... 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)

This sacred process can be produced upon the body Kesdjan of that being who also during his existence had brought his higher being-body up to the completed functioning, and in whom, in addition, the Reason of this body had been brought up to the degree called the sacred 'being-Mirozinoo.' (38.726)

Location in Book: Chapter 38, page 726; appears in the context of sacred processes related to higher being-bodies, particularly Almznoshinoo and the re-materialization of Kesdjan bodies.

Etymology / Notes: No etymology given. Mirozinoo is described as a sacred threshold of Reason within the Kesdjan body, a necessary condition for participating in the re-materialization process after physical death.

A planet in the system of the Protocosmos where "this sacred law Heptaparaparshinokh carries out its completing process for the continuation of the species of the three-brained beings, through three independent individuals" (39.771). The 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" (39.772). This planet is the source of "all our now existing angels, archangels, and most of the Sacred Individuals nearest to our common father endlessness" (39.772). The unique feature of Modiktheo is its three-sex reproductive system, where beings called Triakrkomnian reproduce through three sexes (Martna, Spirna, and Okina) rather than the usual two, with each sex responsible for conceiving and forming one of the three being-bodies before merging them into a complete individual.

Quote from the 1950 text:

I might say here, that there even exists in our Great Megalocosmos a planet on which this sacred law Heptaparaparshinokh carries out its completing process for the continuation of the species of the three-brained beings, through three independent individuals. You might as well be acquainted somewhat in detail with this uncommon planet.

This planet is called Modiktheo and belongs to the system of the 'Protocosmos.' (39.772)

Location in Book: Single appearance: Chapter 39, pages 771-773.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Modiktheo represents the highest expression of cosmic law in planetary existence, belonging to the Protocosmos system and serving as the source of the most sacred beings in the universe. The planet's three-sex reproductive system demonstrates a more perfect manifestation of the sacred Heptaparaparshinokh than exists elsewhere, allowing for the conscious formation of complete three-brained beings through the specialized contributions of three separate sexes rather than two.

Naloo-osnian-impulses refer to a complete spectrum of seven heterogeneous aspects of impulse that can crystallize in the presence of three-brained beings and participate in the formation of Hasnamuss-individuals. These impulses, structured according to the sacred Heptaparaparshinokh, arise and blend with certain crystallizations during the transformation of substances within beings. When this occurs, a "certain something" forms in the being's presence - causing serious retributive consequences and influencing others through its radiations when active effort ceases. The seven aspects include every kind of depravity, self-satisfaction in leading others astray, destructive inclinations, avoidance of necessary being-efforts, concealment of perceived physical defects, use of undeserved advantages, and the striving to appear as something other than one truly is.

Quotes from the 1950 text:

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

If these separate aspects of the entire 'spectrum' of Naloo-osnian-impulses are described according to the notions of your favorites and expressed in their language, they might then be defined as follows: (1) Every kind of depravity, conscious as well as unconscious ... (7) The striving to be not what one is. (28.405-6)

Location in Book: Chapter 28, pages 405-406; discussed in the context of Hasnamuss-individual formation and its cosmic consequences.

Etymology / Notes: No etymology given. The term designates a complete sevenfold spectrum of harmful impulses that align with the cosmic structure of Heptaparaparshinokh, contributing to the arising of Hasnamuss characteristics in beings.

"Nondesires" refers to one side of the inner polarity that arises in the being of a three-brained creature as a result of the simultaneous functionings of two opposing complexes: one from the planetary body and the other from the developing higher being-bodies. These functionings give rise to impulses sensed as either "desires" or "nondesires." The "nondesires" are those inner impulses that resist self-calming gratification or mechanical inclination, and instead draw the being toward conscious struggle, conscience, and the actualization of Reason. They are essential to the inner battle that leads to Objective Conscience and alignment with the essence of the common father creator himself.

Quotes from the 1950 text:

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

And so, only he, who consciously assists the process of this inner struggle and consciously assists the 'nondesires' to predominate over the desires, behaves just in accordance with the essence of our common father creator himself; whereas he who with his consciousness assists the contrary, only increases his sorrow. (p. 372-373)

Location in Book: Chapter 27, during Ashiata Shiemash's exposition on the nature of Objective Conscience and the inner struggle required for its manifestation.

Etymology / Notes: This term does not signify mere negation of desire, but rather a class of impulse arising from higher functionings. The word pairs with "desires" to express the tension between two currents - one toward egoic gratification, the other toward being-duty and sacred alignment.

Okidanokh is the Omnipresent Active Element - the fundamental cosmic substance that issues directly from the Most Holy Sun Absolute. It is the unique source through which the three sacred forces of the law of Triamazikamno - affirming, denying, and reconciling - exist and manifest. Okidanokh penetrates and maintains all cosmic concentrations, and it is only through the lawful process of Djartklom (separation into its three component forces) that creation and maintenance can proceed. When not undergoing Djartklom, Okidanokh exists in an equilibrated state and remains imperceptible. It is required for the lawful functioning of every cosmic unit and plays a critical role in the self-perfecting process of three-brained beings.

Quotes from the 1950 text:

Okidanokh is that primordial cosmic substance, with the properties of which the whole of our present World has been transformed... and in which, for purposes of their further actualizing, all the active elements are, as it were, concentrated. (17.140)

The Omnipresent-Okidanokh is the 'Unique Active Element' in the Universe, and the totality of its manifestations... maintain everything existing in the Universe. (17.145)

Location in Book: Introduced in Chapter 17 (pp. 138-140) and treated extensively in Chapters 17 and 18 in relation to Djartklom, Triamazikamno, and world maintenance.

Etymology / Notes: Sometimes translated by Beelzebub as the 'Unique Active Element' or the 'Omnipresent Active Element.' Okidanokh is not perceivable to ordinary organs of perception when in equilibrium. It is connected to other sacred substances like Etherokrilno and participates in the arising and transmutation of being-Impulsakri when Djartklom occurs within beings.

"Ors" is the name given in Beelzebub's Tales to His Grandson to our solar system by the three-brained beings of the greater cosmos. It is the system to which the planet Earth belongs and serves as the primary setting of Beelzebub's exile. The term appears early in the narrative, marking the location to which Beelzebub and his comrades were banished due to their youthful interference with cosmic governance.

Quotes from the 1950 text:

...to one of the remote corners of the Universe, namely, to the solar system 'Ors' whose inhabitants call it simply the 'Solar System,' and to assign as the place of their existence one of the planets of that solar system, namely, Mars... (2.52)

...just as the fundamental piece, namely, the planet Earth, made and makes its orbit around its sun "Ors." (9.83)

Location in Book: Appears in at least the following chapters: 2 (Introduction: Why Beelzebub Was in Our Solar System), 9 (The Cause of the Genesis of the Moon), 16 (The Relative Understanding of Time), 17 (The Arch-absurd), 18 (The Arch-preposterous), 19 (Beelzebub's Second Descent), 22, 23, 34, 40, 44, 45.

Etymology / Notes: The term Ors is not linguistically analyzed in the text but functions within the cosmology of the Tales as a formal designation for our solar system. Its recurrence across narrative and philosophical passages signals its importance as the contextual frame for Beelzebub's observations about human behavior, planetary anomalies (such as the Moon's origin), and systemic repercussions from Earth's dysfunction. "Ors" stands in contrast to Earth's colloquial name usage by its inhabitants, and to the higher-order systems like the "Sun Absolute."

The cosmic term for the phenomenon that Earth beings call "cold." It is one of several atmospheric phenomena that occur during Trogoautoegocratic processes on planets, alongside kshtatsavacht (daylight), kldazacht (darkness), and tainolair (heat). The term appears in the context of describing the durable materials used in Archangel Hariton's perpetual motion cylinder, which employs a special mastic "unaffectable either by (1) 'paischakir' or by (2) 'tainolair' or by (3) 'saliakooriapa' or even by the radiations of cosmic concentrations" (6.75). Beelzebub uses this term when explaining to Hassein the various atmospheric phenomena that humans experience but do not properly understand: "those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on" (17.136).

Quotes from the 1950 text:

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

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

Location in Book: First appearance: Chapter 6, page 75. Also appears in Chapter 17, page 136.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Paischakir represents the objective cosmic reality behind what humans subjectively experience as "cold," illustrating Gurdjieff's method of using unfamiliar terminology to encourage fresh perception of familiar phenomena. The word appears alongside other cosmic terms for atmospheric conditions, suggesting that what humans consider simple weather phenomena are actually complex cosmic processes related to the Trogoautoegocratic functioning of planets. The footnote explicitly identifies paischakir as "cold," making this one of the clearer correspondences between Gurdjieffian terminology and ordinary experience.

A term describing a particular quality of grief that arises from the essence when witnessing the tragic incongruities of human behavior while simultaneously understanding their causes. This compound emotion combines inner laughter at the absurdity of human actions with deep compassion for those caught in their mechanical patterns. As Beelzebub explains to his grandson: "when you will exist among them and will be a witness of these incongruous being-manifestations, then, even in spite of the fact that you know the cause of these incongruities, you will be unable, as they express it, not to 'laugh' inwardly and at the same time with the whole of your Being you will pity these unfortunates, and with your 'inner laughter' there will gradually be mixed by itself what is called 'an-essence-palnassoorian-grief'" (43.1080). This represents the complex emotional response of enlightened beings observing the tragic-comic nature of unaware existence.

Quote from the 1950 text:

Yes, my boy, when you will exist among them and will be a witness of these incongruous being-manifestations, then, even in spite of the fact that you know the cause of these incongruities, you will be unable, as they express it, not to 'laugh' inwardly and at the same time with the whole of your Being you will pity these unfortunates, and with your 'inner laughter' there will gradually be mixed by itself what is called 'an-essence-palnassoorian-grief.' (43.1080)

Location in Book: Single appearance: Chapter 43, page 1080.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Palnassoorian grief represents a sophisticated emotional state that can only be experienced by beings with objective consciousness who can simultaneously perceive both the absurdity and tragedy of mechanical human behavior. It captures the bittersweet nature of enlightened observation - the ability to see the humor in human contradictions while feeling profound compassion for the suffering these contradictions cause. This type of grief emerges specifically from the essence rather than personality, indicating its authentic and deeper nature, and represents the complex emotional response that developed beings experience when confronting the unconscious suffering of humanity.

A geographical location mentioned in the context of Beelzebub's satirical observation of contemporary American social pretensions. During "invitation dinners," hostesses would falsely claim that their ordinary chickens were "famous Pamir pheasants" specially sent by a nephew serving as consul in that region. As Beelzebub notes through Professor Steiner's mathematical investigations: "every hostess, rolling her eyes to heaven and pointing to the chicken, would say with great feeling that it was the 'famous Pamir pheasant' and that it had been specially sent to them from Pamir by their dear nephew who resided there as consul for their great 'fatherland'" (42.926). This reference illustrates the human tendency toward social pretension and the invention of impressive backstories for ordinary things.

Quote from the 1950 text:

Namely, every hostess, rolling her eyes to heaven and pointing to the chicken, would say with great feeling that it was the 'famous Pamir pheasant' and that it had been specially sent to them from Pamir by their dear nephew who resided there as consul for their great 'fatherland.' (42.926)

Location in Book: Single appearance: Chapter 42, page 926.

Etymology / Notes: Pamir refers to the actual geographic region known as the Pamir Mountains, often called "the Roof of the World," located in Central Asia. Gurdjieff uses this real location satirically to highlight the absurd lengths to which people go to impress their guests with false claims of exotic origins for ordinary items. The reference to a nephew serving as consul adds another layer of fabricated importance, demonstrating how beings create elaborate fictional narratives to enhance their social status. This serves as an example of the kind of automatic lying and self-deception that Beelzebub frequently observes in Earth beings' social behaviors.

The solar system containing the planet Karatas, Beelzebub's home world, whose sun is also called the "Pole Star." This is the destination of the transspace ship Karnak's journey, which began from the spaces of Assooparatsata (the Milky Way) and passed through our solar system where Beelzebub shared his tales about Earth. As the narrator explains: "It was flying from the spaces 'Assooparatsata,' that is, from the spaces of the 'Milky Way,' from the planet Karatas to the solar system 'Pandetznokh,' the sun of which is also called the 'Pole Star'" (2.51). The solar system serves as Beelzebub's ultimate destination after his period of exile and observations of Earth, representing his return to his rightful cosmic position.

Quotes from the 1950 text:

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

When after two "Ornakres" the cosmic intersystem ship Karnak had left the spheres of the atmosphere of the planet Revozvradendr and began to fall back in the direction of the solar system 'Pandetznokh' onto the planet Karatas, Hassein, having sat down in his usual place, addressed Beelzebub with the following words: (31.524)

Location in Book: First appearance: Chapter 2, page 51. Also appears in Chapter 31, page 524.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pandetznokh represents the cosmic center of higher development and understanding, as it is the home system of Beelzebub, who has attained the sacred degree of Podkoolad. The identification of its sun with the Pole Star creates a connection between Gurdjieff's cosmological framework and observable astronomy, suggesting that this solar system represents a fixed point of cosmic stability and higher consciousness. The system serves as both Beelzebub's origin and ultimate destination, symbolizing the cyclical nature of cosmic development and return to one's true cosmic position after completing necessary work and learning.

A title of respect used to address the Arch-Engineer Archangel Algamatant, indicating his high cosmic rank and authority in matters of World-creation and World-maintenance. The term appears in the context of Beelzebub's account of the cosmic catastrophe that created Earth's Moon, when the Most High Commission was investigating the collision between planet Earth and the comet Kondoor. As Beelzebub relates: "'Glory to Chance...' concluded His Pantemeasurability, 'the harmonious general-system movement was not destroyed by all this, and the peaceful existence of that system "Ors" was soon re-established'" (9.83). The title suggests a being whose understanding and authority encompass all cosmic measurements and scales of existence.

Quote from the 1950 text:

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

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

Location in Book: Single appearance: Chapter 9, page 83.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages combining "pan-" (all, everything) with "measurability," suggesting a cosmic authority whose understanding encompasses all possible measurements and scales of existence. The title reflects the hierarchical nature of cosmic beings in Gurdjieff's cosmology, where specific titles denote particular areas of cosmic responsibility and levels of understanding. Algamatant's role as Arch-Engineer and his title of Pantemeasurability indicate his specialized function in cosmic construction and maintenance, requiring comprehensive understanding of all cosmic measurements, proportions, and harmonies necessary for World-creation and World-maintenance.

The contemporary name for the plant originally called "Gulgulian" by the beings of Maralpleicie, commonly known as "poppy." This surplanetary formation belongs to the class of Polormedekhtian-arisings and serves as the source of opium, which the learned brothers Choon-Kil-Tez and Choon-Tro-Pel used in their investigations that led to the rediscovery of the sacred Heptaparaparshinokh. As Beelzebub explains: "This sur-planetary formation also arises on the planet Earth at the present time, and those of your favorites who consider themselves 'educated' call it 'Papaveroon,' but the ordinary beings simply call it the 'poppy'" (20.213). The plant's seeds were the cause of a serious addiction problem in King Konuzion's community, while its derived substance opium later became instrumental in the scientific work of his great-grandsons, demonstrating the cosmic law of sevenfoldness through its seven independent crystallizations.

Quotes from the 1950 text:

This surplanetary formation also arises on the planet Earth at the present time, and those of your favorites who consider themselves 'educated' call it 'Papaveroon,' but the ordinary beings simply call it the 'poppy.' (20.213)

The surplanetary flora-formation mentioned by me, named on your planet the plant Papaveroon, belongs to the class of Polormedekhtian-arisings and through it there evolves or involves what is called the 'totality-of-the-results-of-the-transformation' of all other cosmic 'gravity-center-concentrations,' which come into the atmosphere of this planet of yours through the common-cosmic process of what is called 'ubiquitous-diffusion-by-the-radiations-of-all-kinds-of-cosmic-concentrations.' (40.825)

It is in the highest degree an interesting and curious circumstance that the initial source for this constatation of theirs was the totality of cosmic substances localized in just that same surplanetary formation which is now called there 'Papaveroon' or, as it is still called, poppy; and owing to the implanting of the habit of chewing the seeds of this poppy, their great grandfather, the great King Konuzion, first invented his, as already mentioned by me, 'religious teaching.' (40.823-824)

Location in Book: First appearance: Chapter 20, page 213. Also appears in Chapter 40, pages 823-827.

Etymology / Notes: The term appears to derive from "Papaver," the Latin genus name for poppy plants, with Gurdjieff's characteristic suffix. Papaveroon serves a dual function in the narrative: first as a cautionary tale about addiction and the misuse of natural substances in King Konuzion's time, and later as a scientific instrument for discovering cosmic laws in the hands of his enlightened descendants. As a Polormedekhtian-arising, it transforms cosmic substances from other solar systems, making it particularly suited for revealing the universal law of sevenfoldness. The plant exemplifies how the same substance can serve either destructive or constructive purposes depending on the consciousness and intent of those who use it.

The third independent part of the Omnipresent-Active-Element-Okidanokh, which along with Anodnatious and Cathodnatious comprises the three-fold nature of this fundamental cosmic substance. When this third part is artificially excluded from the process of reblending, it results in the reciprocal destruction of the two remaining opposite forces, producing what ordinary beings call "artificial light." As Gornahoor Harharkh explains during his demonstration: "since, intentionally by an 'able-Reason' - in the present case myself - the participation of that third part of Okidanokh existing under the name of 'Parijrahatnatioose' is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names 'Anodnatious' and 'Cathodnatious'" (18.156). The deliberate exclusion of Parijrahatnatioose demonstrates the non-law-conformable results that occur when the natural three-fold process is disrupted.

Quote from the 1950 text:

But since, intentionally by an "able-Reason" - in the present case myself - the participation of that third part of Okidanokh existing under the name of "Parijrahatnatioose" is artificially excluded from the said process, then this process proceeds there just now between only two of its parts, namely, between those two independent parts which science names "Anodnatious" and "Cathodnatious." And in consequence, instead of the obligatory law-conformable results of the said process, that non-law-conformable result is now actualized which exists under the denomination of "the-result-of-the-process-of-the-reciprocal-destruction-of-two-opposite-forces," or as ordinary beings express it, "the-cause-of-artificial-light." (18.156-157)

Location in Book: Single appearance: Chapter 18, page 156.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Parijrahatnatioose represents the reconciling force in the fundamental cosmic law of three forces that governs all manifestation. Its artificial exclusion in Gornahoor Harharkh's experiment demonstrates what happens when the natural three-fold process is reduced to a two-fold interaction, resulting in destruction rather than creation. This illustrates the essential role of the third force in maintaining cosmic harmony and preventing the mutual annihilation of opposing forces, serving as a scientific demonstration of the sacred Triamazikamno.

The sacred obligation of three-brained beings to engage in conscious labors and intentional sufferings for their own self-perfection and the proper functioning of cosmic processes. This fundamental cosmic duty enables beings to develop genuine understanding rather than mere knowledge, and to participate consciously in the transformation of cosmic substances. As Beelzebub explains: "they believe everything anybody says, and not solely that which they themselves have been able to recognize by their own sane deliberation... It was only because they failed to realize 'being-Partkdolg-duty,' which realization alone enables a being to become aware of genuine reality" (13.103-104). The fulfillment of Partkdolg-duty is essential for the coating and perfecting of higher being-bodies, the development of objective reason, and the conscious participation in the sacred Heptaparaparshinokh.

Quotes from the 1950 text:

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

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

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

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Partkdolg-duty represents the fundamental means by which three-brained beings can fulfill their cosmic purpose and achieve self-perfection. It encompasses both "conscious labors" and "intentional sufferings" and is essential for the development of objective reason, the coating of higher being-bodies, and the proper transformation of cosmic substances according to the sacred Heptaparaparshinokh. The absence of this duty in contemporary Earth beings is repeatedly cited as the primary cause of their psychological and spiritual degeneration, leading to their reliance on external authority rather than their own conscious verification of truth.

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

Quotes from the 1950 text:

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

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

Location in Book: First appearance: Chapter 39, page 771. Also appears on pages 795-796 in the same chapter.

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

A plant that existed on the continent Atlantis, the extract of which was used by the terrestrial three-brained being Theophany in creating a mixture that led to his discovery of the fundamental cosmic law of Heptaparaparshinokh. The plant extract was combined with pine-resin and cream from Khenionian goat milk to create a mastic for chewing after eating. As Beelzebub relates: "this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats'" (40.820). When this mixture dried, it consistently formed seven definite plane surfaces regardless of how it was poured, leading Theophany to investigate what became the science of Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured onto that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces. (40.820)

Location in Book: Single appearance: Chapter 40, page 820.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Patetook serves as a crucial element in the narrative of how genuine scientific knowledge was discovered and then lost with the destruction of Atlantis. The plant's extract, when combined with specific other substances, demonstrated the cosmic law of seven-aspectness, making it an instrumental component in the development of the Atlantean science of Tazaloorinono - a discovery that revealed the seven independent aspects present in almost all cosmic phenomena.

A region on the continent Ashhark (now Asia) originally called 'Gemchania' and later renamed Pearl-land, which now exists under the name 'Hindustan' or 'India.' This country was first populated by beings from the continent Atlantis who came in search of pearl-bearing beings that bred in the surrounding water-areas. As Beelzebub explains: "These water-areas where the destroyers of the pearl-bearing beings then chanced to come and where these beings bred in large numbers, were just those water-areas which surround the place then called Pearl-land and now called Hindustan or India" (21.231). The third group of three-brained beings of the continent Ashhark established their independent existence in this southeastern region, which became known for its abundant pearls and later served as the center for Saint Buddha's teaching.

Quote from the 1950 text:

This region of the existence of this third group was then called, as I have already told you 'Gemchania' or 'Pearl-land.'

Later the name of this locality also changed many times and the whole of this terra firma region of the surface of the planet Earth now exists under the name of 'Hindustan' or 'India.' (19.186)

Location in Book: First appearance: Chapter 19, page 182. Recurs throughout Chapters 19, 21, 22, 24, 38, and 42 as both 'Pearl-land' and 'Gemchania.'

Etymology / Notes: The name 'Pearl-land' derives from the country's association with pearl-bearing beings that bred in its surrounding waters. Originally called 'Gemchania,' it was renamed Pearl-land by Atlantean settlers who came to harvest these one-brained beings for their pearls. The term represents both a geographical location and a significant center for spiritual teaching, as it became the primary region where Saint Buddha established his doctrine. The country serves as an example of how beings from Atlantis spread to other continents before the second great catastrophe, and later became a focal point for both genuine spiritual development and its subsequent distortion by followers.

An Italian abbot who served as confessor for a convent and who, along with Doctor Bambini, discovered the modern method of hypnotism through gazing at brilliant objects. Pedrini's investigation began when a nun named Ephrosinia complained of "diabolical suggestions" during confession. As Beelzebub relates, "A certain Italian abbot, Pedrini by name, was in his town what is called a 'confessor' for a convent" (32.573). His systematic investigation of Ephrosinia's strange states, particularly her reactions to a Persian turquoise in her lover's portrait frame, led to the fundamental discovery that brilliant objects can induce hypnotic states in three-brained beings.

Quote from the 1950 text:

They first made various elucidating experiments upon the nun Ephrosinia herself, and after several what are there called 'seances' they noticed that this nun invariably fell into such a peculiar state of hers only when her gaze rested rather a long time on one of the brilliant colored stones, on what is called a 'Persian turquoise,' which was among the adornments of the frame of this portrait.

But later when with this same Persian turquoise they continued to make their elucidating experiments upon others, they then soon became categorically convinced, firstly, that in almost any one of the three-brained beings without distinction of sex who gazes for a long time at shining and brilliant objects of a certain kind, there begins to proceed a state similar to the one which proceeded with the first subject of their experiments. (32.575)

Location in Book: First appearance: Chapter 32, page 573. Recurring references: pages 574-575, 578.

Etymology / Notes: This appears to be a historical reference, possibly to Carlo Tommaso Maillard de Tournon Pedrini (1670-1746), an Italian Lazarist missionary who worked in China. In Beelzebub's account, Pedrini represents the true discoverer of modern hypnotism, contradicting the conventional attribution to English professor Brade (Braid) and French professor Charcot (32.573). Beelzebub emphasizes that contemporary terrestrial beings have completely corrupted what was once a sacred process used by Tikliamishian civilization beings to destroy unbecoming properties in themselves. Instead of the sacred application in temples, contemporary beings use hypnotism for "tickling certain consequences of the properties of the organ Kundabuffer" and as entertainment at social gatherings (32.578).

The term used by Hadji-Asvatz-Troov for what Europeans call a "tuning fork," specifically one that produces the vibrations of the Chinese absolute note "do." As he explains, he arranged bridges for the strings on his zimbal and began tuning them "according to my 'Perambarrsasidaan' or, as it is called in Europe, 'tuning fork,' producing the vibrations of the Chinese absolute note do" (41.883). This precise tuning instrument was essential for his experiments with string vibrations and the discovery that mathematical proportional relationships do not always coincide with harmonic consonance.

Quote from the 1950 text:

I must first tell you that before this I already very well knew that half the length of any string gives twice the number of vibrations of a whole string of equal volume and density, and in accordance with this principle I arranged on the zimbal what are called "bridges" for the strings and then began correspondingly to tune all the strings for a certain ancient sacred melody in "one-eighth-toned" sounds, of course according to my "Perambarrsasidaan" or, as it is called in Europe, "tuning fork," producing the vibrations of the Chinese absolute note do. (41.883)

Location in Book: Single appearance: Chapter 41, page 883.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a technical musical instrument with specific acoustic properties. The Perambarrsasidaan represents the precise standard needed for sacred musical work, calibrated to the Chinese absolute note "do" - the same standard that was discovered by the learned member of the society Akhaldan on Atlantis and later incorporated into the Chinese science of Shat-Chai-Mernis. This tuning fork was crucial to Hadji-Asvatz-Troov's groundbreaking discovery that mathematical string length ratios do not always correspond to harmonic consonance, leading to his extensive investigations into the laws of vibration that complemented the work of the great Chinese scientist twin brothers.

The Most Great Arch-cherub who serves as All-Quarters-Maintainer and who plays a central role in Beelzebub's return from exile. Beelzebub recalls "the all-gracious promise given me by our All-Quarters-Maintainer, the Most Great Arch-cherub, Peshtvogner" (18.175), which related to bringing back scientific apparatuses from his exile. Upon Beelzebub's return, he had to present himself to Peshtvogner and undergo the sacred process called "Essence-Sacred-Aliamizoornakalu" as a condition of his pardon. Later, Peshtvogner issues the decree for the restoration of Beelzebub's horns during the Most Great Universal Solemnity.

Quotes from the 1950 text:

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

By the decree of his All-Quarters-Maintainer, the Arch-cherub Peshtvogner, and bearing his own sacred rod, we appear before you, your Right Reverence, in order to restore to you, in accord with the pardon granted you from Above and for certain of your merits, what you lost during your exile - your horns. (47.1175)

Location in Book: First appearance: Chapter 18, page 175. Recurring references: Chapter 47, page 1175.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. As All-Quarters-Maintainer, Peshtvogner represents the highest administrative authority in the cosmic hierarchy that Beelzebub must answer to upon his return from exile. The title suggests governance over all quadrants or directions of cosmic space. His role encompasses both judicial and merciful functions - requiring Beelzebub to undergo the sacred process of Aliamizoornakalu (which Mullah Nassr Eddin characterizes as "giving-one's-word-of-honor-not-to-poke-one's-nose-into-the-affairs-of-the-authorities" (18.176)), while also promising to retrieve Beelzebub's scientific instruments and authorizing the restoration of his horns as a sign of cosmic rehabilitation.

A term meaning "forever" or indicating that something is eternally impressed in one's essence. Beelzebub uses this word when describing how the cosmic transformations he witnessed were permanently imprinted in his being: "Although, my boy, I then looked very attentively at everything proceeding, and everything I saw was impressed in my essence 'Pestolnootiarly,' that is, forever" (18.173). The term indicates the deepest level of impression or understanding, where knowledge becomes an imperishable part of one's essential being rather than merely intellectual comprehension.

Quote from the 1950 text:

Although, my boy, I then looked very attentively at everything proceeding, and everything I saw was impressed in my essence 'Pestolnootiarly,' that is, forever, yet nevertheless, not even with my best wish could I now describe to you in words a hundredth part of what then proceeded in that small fragment of a definite intra-planetary formation. (18.173)

Location in Book: Single appearance: Chapter 18, page 173.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests permanence and eternity, possibly incorporating elements meaning "lasting" or "enduring." Beelzebub uses this term in the context of witnessing the artificial acceleration of cosmic transformations in red copper through Gornahoor Harharkh's apparatus, emphasizing that while these profound cosmic processes were permanently impressed in his essence, they remain beyond adequate verbal description. The concept represents a level of knowing that transcends ordinary intellectual comprehension and becomes part of one's fundamental being-structure.

The entries emphasize the cosmic administrative hierarchy represented by Peshtvogner and the profound epistemological concept embodied in Pestolnootiarly, both integral to understanding Beelzebub's cosmic journey and the nature of essential knowledge in Gurdjieff's cosmology.

A type of Russian carriage that formed the centerpiece of a large cavalcade observed by Beelzebub and Mullah Nassr Eddin. As described, "In the center of this large 'cavalcade' there rolled by what is called a 'Russian phaeton,' harnessed with four horses driven by an unusually fat and 'imposing-looking' coachman" (34.597). The vehicle carried two passengers: a Persian official and a Russian general, and its coachman's imposing appearance was artificially enhanced with padding beneath his clothes in typical Russian fashion.

Quote from the 1950 text:

In the center of this large 'cavalcade' there rolled by what is called a 'Russian phaeton,' harnessed with four horses driven by an unusually fat and 'imposing-looking' coachman. This imposing exterior, also quite Russian in manner, was due to the pads put in corresponding parts under his clothes. In this phaeton sat two beings, one of the type of that country Persia, and the other, a typical what is called 'Russian general.' (34.597-598)

Location in Book: Single appearance: Chapter 34, pages 597-598.

Etymology / Notes: The term derives from the Greek mythological character Phaëthon, who attempted to drive the sun chariot, and came to denote a type of light, open carriage. In this context, the "Russian phaeton" represents the ceremonial transportation of high officials, complete with cossack escort and theatrical display. Mullah Nassr Eddin's allegorical commentary that follows compares the Persian official to a "crow" and the Russian cossacks to "well-bred turkeys," suggesting the artificiality and pretentiousness of such official processions (34.598). The detailed description of the coachman's artificially enhanced appearance through padding reflects Gurdjieff's critique of the superficial nature of official pomp and ceremony in Russian society.

A river on the continent Asia, in a country known as "The-Source-of-the-River-Pianje," which is home to one of only four remaining Initiates-of-Art who still preserve the keys to understanding ancient art through immediate-line-of-inheritance. As Beelzebub explains, these four contemporary initiated beings come from diverse locations: "one comes from amongst those who are called 'redskins' who dwell on the continent America; another, from among the beings dwelling on what are called the Philippine Islands; the third, from the beings of the continent Asia, from the country called 'The-Source-of-the-River-Pianje'; and the fourth and last, from amongst those who are called 'Eskimos'" (30.518-519).

Quote from the 1950 text:

So then, I made it clear that there in most recent times only four of such beings, Initiates-of-Art, still remained by means of whose what is called 'immediate-line-of-inheritance' the keys to the understanding of the ancient art still continue to be transmitted, and this transmission by inheritance now proceeds there under very complex and arcane conditions.

Of these four contemporary initiated beings, one comes from amongst those who are called 'redskins' who dwell on the continent America; another, from among the beings dwelling on what are called the Philippine Islands; the third, from the beings of the continent Asia, from the country called 'The-Source-of-the-River-Pianje'; and the fourth and last, from amongst those who are called 'Eskimos.' (30.518-519)

Location in Book: Single appearance: Chapter 30, page 519.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests an Asian river, and its significance lies not in the geographical feature itself but in the cultural preservation that occurs at its source. The country name "The-Source-of-the-River-Pianje" emphasizes the importance of origins and sources in maintaining authentic traditions. This region represents one of the last repositories of genuine artistic knowledge transmitted through Initiates-of-Art, a practice established during Babylonian times as a means of preserving and transmitting sacred knowledge to future generations through conscious productions and ceremonies (30.519). The fact that these four Initiates are dispersed across such diverse geographical locations (from redskins in America to Eskimos to Philippine Islands to this Asian river source) illustrates both the widespread diaspora of ancient wisdom traditions and their current precarious state of near-extinction.

A small ivory slab that formed part of the first section (Loosochepana) of the famous experimental apparatus Alla-attapan used by ancient learned beings to study cosmic laws. The concentrated white ray, after being broken into seven different colored rays by a special crystal, "fell upon a small slab made of ivory and called 'Pirinjiel'" (40.834). This slab was specially constructed and regulated so that the colored rays falling on it were reconcentrated in a different manner, then passed through a second crystal to fall upon the larger ivory slab called Polorishboorda.

Quote from the 1950 text:

This concentrated-white-ray thereupon passing through a crystal of a special form was broken up into seven different 'colored rays' which, as is said, fell upon a small slab made of ivory and called 'Pirinjiel.'

This slab Pirinjiel was so constructed and regulated that the colored rays falling on it were again concentrated, but this time otherwise, and, proceeding through the second crystal, also of a special form, fell on another but larger slab, also made of ivory and called 'Polorishboorda.' (40.834)

Location in Book: Single appearance: Chapter 40, page 834.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name suggests a sophisticated technical component, consistent with its role in the precise manipulation of light frequencies in the Alla-attapan apparatus. As an intermediate component between the initial prism that breaks white light into seven colors and the larger Polorishboorda slab, Pirinjiel represents the intermediate processing stage necessary for advanced scientific investigation. The apparatus demonstrated that contemporary beings' understanding of light through simple prisms produces only "negative colored rays" rather than the "positive colored rays" obtained by the ancient scientists, illustrating the degradation of scientific knowledge over time (40.835).

A two-brained being whose powdered horn was believed by inhabitants of the continent Atlantis to be "very effective against what they call 'diseases' of every kind" (20.208). One of the ordinary three-centered beings of Atlantis "invented" this medical use, and the idea spread widely, crystallizing an illusory directing factor in beings' reason that became the basis for frequent changes in their convictions. Contemporary beings no longer recognize them as distinct, since "contemporary beings take them merely for one of the species of being they collectively call 'deer,' they have no special name for them" (20.208-209).

Quote from the 1950 text:

A long, long time before that period to which my present tale relates, namely, long before that second great catastrophe to that ill-fated planet, while the continent Atlantis was still existing and at the height of its splendor, one of the ordinary three-centered beings of that continent 'invented' - as my latest detailed investigations and researches cleared up - that the powdered horn of a being of that particular exterior form then called a 'Pirmaral' was very effective against what they call 'diseases' of every kind. (20.208)

Location in Book: First appearance: Chapter 20, pages 208-210. Recurring references: Chapter 21, page 230.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The overhunting of Pirmarals for their horns led to their near-extinction on Atlantis, forcing hunters to travel to distant continents like Iranan (later Ashhark, now Asia) to find them. This hunting activity had significant historical consequences, as the Atlantean hunter families who pursued Pirmarals to the shores of the Sea of Beneficence eventually settled there and founded the second group of Asiatic beings (20.209-210). The Pirmaral represents an early example of how unfounded medical beliefs can drive species to extinction and influence migration patterns, illustrating the destructive power of crystallized illusions in human reasoning.

A small place near Babylon where the Very Saintly Ashiata Shiemash had his conception in the planetary body of a boy from a poor family of Sumerian descent. As Beelzebub explains, "Ashiata Shiemash had his conception in the planetary body of a boy of a poor family descended from what is called the 'Sumerian Race,' in a small place then called 'Pispascana' situated not far from Babylon" (25.347-348). The location represents the humble earthly origins of this Sacred Individual who would become one of the most important Messengers sent from Above to help the three-brained beings of Earth.

Quote from the 1950 text:

Ashiata Shiemash had his conception in the planetary body of a boy of a poor family descended from what is called the 'Sumerian Race,' in a small place then called 'Pispascana' situated not far from Babylon. He grew up and became a responsible being partly in this small place and partly in Babylon itself, which was at that time, although not yet magnificent, already a famous city. (25.347-348)

Location in Book: Single appearance: Chapter 25, page 348.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The name evokes an ancient Near Eastern setting, consistent with its location near Babylon and its association with the Sumerian Race. The humble circumstances of Ashiata Shiemash's birth in this small place contrast with his eventual cosmic significance, illustrating the principle that Sacred Individuals often arise from modest earthly circumstances rather than positions of worldly power or prominence. His upbringing was divided between this small place and the more cosmopolitan environment of Babylon, providing exposure to both humble origins and urban culture.

The Martian term for a physician or healer, equivalent to the Zirlikners of Beelzebub's home planet Karatas or the physicians of Earth. As Beelzebub explains, "a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians'" (45.1147). These beings hold positions of significant responsibility and merit, as "on almost all the planets of our Great Universe... a being becomes the head of beings by merit, just from among these former Plef-Perf-Noofs, or physicians" (45.1147). Toof-Nef-Tef, the king of Mars, was formerly a Plef-Perf-Noof.

Quote from the 1950 text:

I knew this Toof-Nef-Tef or king in his youth when he was only a 'Plef-Perf-Noof,' and a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians.'

Apropos, I must also tell you that on almost all the planets of our Great Universe and likewise on the other planets of this solar system also, a being becomes the head of beings by merit, just from among these former Plef-Perf-Noofs, or physicians. (45.1147)

Location in Book: Single appearance: Chapter 45, pages 1147-1148.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a compound formation, possibly incorporating elements suggesting healing or care. The context establishes that Plef-Perf-Noofs represent an idealized version of the medical profession, contrasting with the degenerated state of contemporary Earth physicians who have lost their original purpose of genuine being-service. The advancement from Plef-Perf-Noof to planetary leadership reflects the high esteem in which healing professions are held throughout the universe, where merit and service determine governance rather than political maneuvering.

One of two communities that engaged in reciprocal destruction (warfare) near the site where a copy of Saint Makary Kronbernkzion's production lay buried under ruins and Kashiman for thirty centuries. The community Plitazoorali, along with Filnooanzi, participated in "their process of reciprocal destruction... between the communities of that time named 'Filnooanzi' and 'Plitazoorali'" (44.1133-4). During this conflict, beings from the opposing community Filnooanzi discovered the buried copy while digging for water.

Quote from the 1950 text:

After this terrifying event, this production of the pending Saint Makary Kronbernkzion lay for a long time beneath the ruins and was gradually covered with 'Kashiman,' and only after about thirty centuries, when the three-brained beings who have taken your fancy again multiplied and their process of reciprocal destruction proceeded near this place between the communities of that time named 'Filnooanzi' and 'Plitazoorali,' the beings belonging to the community Filnooanzi, when digging holes to obtain drinking water for themselves and their camels, came across this copy and dug it out. (44.1133-4)

Location in Book: Single appearance: Chapter 44, pages 1133-1134.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The context places this community in conflict with Filnooanzi in what appears to be the African continent (formerly Grabontzi), approximately thirty centuries after the second Transapalnian perturbation. After their warfare concluded, both communities made a "friendly peace" and divided the discovered artifacts according to the usual terrestrial customs of "conquest," "pillage," "commandeering," and "indemnities" (44.1134), with each community taking half of Saint Makary Kronbernkzion's production.

The second-highest gradation of being-Reason in the sacred scale, achieved by Beelzebub during the Most Great Universal Solemnity aboard the ship Karnak. As explained, "by the fifth fork on his horns it was indicated that He had attained the Reason of the sacred Podkoolad, i.e., the last gradation before the Reason of the sacred Anklad" (47.1177). The Reason of the sacred Anklad is described as "the highest to which in general any being can attain, being the third in degree from the Absolute Reason of his endlessness himself" (47.1177), making Podkoolad extraordinarily rare in the Universe.

Quotes from the 1950 text:

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

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

But the Reason of the sacred Podkoolad, to which Beelzebub had already perfected himself, is also very rare in the Universe, hence even the venerable archangel prostrated himself before Beelzebub because his own degree of Reason was as yet only that of the sacred Degindad, i.e., wanting three degrees to the Reason of the sacred Anklad. (47.1177)

Location in Book: First appearance: Chapter 43, page 1118. Recurring term: appears prominently in Chapter 47, pages 1177-1183.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The attainment of Podkoolad represents the culmination of "conscious labors and intentional sufferings" (47.1178) and signifies such an extraordinary level of being-perfection that "one of the sons of our common father, who although he first transgressed on account of his youth, yet afterwards was able... to become worthy with his essence to be one of the very rare Sacred Individuals of the whole of our Great Universe" (47.1178). After achieving this sacred gradation, both Ahoon and Hassein address Beelzebub as "Sacred Podkoolad of our Great Megalocosmos" (47.1179-1180), indicating the reverence accorded to beings of this level.

A form of transmission of ideas and thoughts that was "allegorical" in nature, characteristic of the being-mentation of three-brained beings in earlier times when their thinking was still closer to normal mentation proper to three-centered beings. As Beelzebub explains, "the transmission of ideas and thoughts was in consequence still what is called 'Podobnisirnian,' or, as it is still otherwise said 'allegorical'" (38.738). This method involved referring to similar acts that had formerly occurred among them to explain new acts or concepts, creating a rich symbolic language of understanding.

Quote from the 1950 text:

They do not consider that at that period 'being-mentation' among the beings of this planet was still nearer to that normal mentation, which in general is proper to be present among three-brained beings, and that at that time the transmission of ideas and thoughts was in consequence still what is called 'Podobnisirnian,' or, as it is still otherwise said 'allegorical.'

In other words, in order to explain to themselves, or to any others, some act or other, the three-brained beings of the planet Earth then referred to the understanding of similar acts which had already formerly occurred among them. (38.738)

Location in Book: Single appearance: Chapter 38, page 738.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, possibly incorporating elements suggesting "similar" or "like" (perhaps from Slavic "podobny" meaning similar/alike) combined with a suffix indicating a quality or manner of being. This contrasts with contemporary human mentation which has become automatized and proceeds according to the principle "Chainonizironness" (38.738-739), having lost the participation of feeling centers. The context shows this as the mode of communication used during the time of Jesus Christ, explaining why contemporary beings misunderstand the Holy Writ by interpreting it literally rather than allegorically.

A term describing both the specific type of vibrations and the characteristic behavior of certain abstaining monks affected by these vibrations. These "Poisonioonoskirian-vibrations" arise from the involutionary process of being-Exioëhary (sperm) in monks who practice sexual abstinence but fail to perform the necessary being-Partkdolg-duties. When the vibrations penetrate the monk's being, "the action of the 'Poisonioonoskirian-vibrations' which penetrate through them is chiefly evident in their general psyche which becomes sharply dual" (39.809-810), creating a split between outward religious piety and hidden cynicism.

Quote from the 1950 text:

And in the second case, on the contrary, these abstaining monks become, as it is also usually said there, 'meager-thin'; and the action of the 'Poisonioonoskirian-vibrations' which penetrate through them is chiefly evident in their general psyche which becomes sharply dual and the manifestations of which are divided into two diametrically opposite kinds - the outer, visible and for show, sensed by everyone around them, and the inner and hidden, which the ordinary beings there, especially the contemporary, are entirely incapable of ascertaining or perceiving - namely, in their outer visible manifestations, these 'Poisonioonoskirian-monks' appear to be what your favorites would express as 'bigots' of a high degree; and in their hidden inner manifestations, not shown to others, what your favorites would call 'expert cynics,' also of a high degree. (39.809-810)

Location in Book: Single appearance: Chapter 39, pages 809-810.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The word structure suggests a compound formation, possibly incorporating elements related to "poison" or harmful effects, reflecting the destructive psychic influence these vibrations have on the monks' inner development. The Catholic monks' theory mentioned attributes the formation of these vibrations instead of fat deposits to excessive masturbation in youth (39.810), and Beelzebub notes that these consequences facilitate the fixation of Kundabuffer properties in the monks' presences (39.810).

A cosmic process involving "repeated 'reciprocal exchange of substances between various great cosmic concentrations'" that occurs in the ocean sphere of general Nature (48.1230). This process enables drops of water (symbolically representing human lives) that enter the evolutionary stream to "evolve, as it is, to the next higher concentration." Contemporary people know only a partial manifestation of this process, which they call "cyclone." The Pokhdalissdjancha represents the evolutionary possibility available to those who have developed their own "I" and thereby entered the stream of life that flows toward the ocean rather than disappearing into the Earth's "nether regions." Through this cosmic process, individual drops of consciousness have the possibility of participating in larger cosmic transformations and exchanges rather than being limited to serving only planetary involutionary processes.

Quote from the 1950 text:

And it is determined, as has already been said, by the fact that one of these two streams ultimately empties itself into the ocean, that is, into that sphere of general Nature which often has what is called repeated "reciprocal exchange of substances between various great cosmic concentrations" through the process of what is called "Pokhdalissdjancha," a part of which process, by the way, contemporary people name "cyclone": in consequence of which this drop of water has the possibility to evolve, as it is, to the next higher concentration. (48.1230)

Location in Book: Single appearance: Chapter 48, page 1230.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pokhdalissdjancha represents the ultimate cosmic possibility for conscious development - participation in universal processes of substance transformation that extend beyond planetary limitations. The reference to cyclones indicates that even contemporary science observes fragments of this process, though without understanding its full cosmic significance. This process illustrates the fundamental choice available to human beings: either conscious evolution toward cosmic participation or unconscious involution serving only mechanical planetary purposes.

A component of the experimental apparatus "Alla-attapan" constructed by the great terrestrial learned beings Choon-Kil-Tez and Choon-Tro-Pel for investigating the fundamental cosmic law of Heptaparaparshinokh. The Polorishboorda was "another but larger slab, also made of ivory" that received the positive colored rays after they passed through the Pirinjiel slab and the second special crystal (40.834). It served as part of the Loosochepana section of the apparatus, with "a small apparatus of a special construction" positioned opposite it "through which, on its being shifted in a certain way, any chosen colored ray there could be directed further from this Polorishboorda onto the third part of the Alla-attapan called 'Riank-Pokhortarz'" (40.834). This component was essential for the precise directional control of positive colored rays in the brothers' groundbreaking experiments demonstrating the correspondence between light, sound, and the active elements of opium.

Quote from the 1950 text:

This slab Pirinjiel was so constructed and regulated that the colored rays falling on it were again concentrated, but this time otherwise, and, proceeding through the second crystal, also of a special form, fell on another but larger slab, also made of ivory and called 'Polorishboorda.'

Opposite this Polorishboorda was a small apparatus of a special construction through which, on its being shifted in a certain way, any chosen colored ray there could be directed further from this Polorishboorda onto the third part of the Alla-attapan called 'Riank-Pokhortarz.' (40.834)

Location in Book: Single appearance: Chapter 40, pages 834-835.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Polorishboorda represents the sophisticated level of scientific instrumentation achieved by the great Chinese brothers in their investigation of cosmic laws. As a component that enabled the precise direction of positive colored rays (in contrast to the negative colored rays obtained by contemporary scientists through their primitive prisms), it demonstrates the difference between genuine objective science and the "scientific titillation" of modern researchers. The apparatus was later studied by Gornahoor Harharkh and became famous among genuine scientists throughout the Megalocosmos.

A classification describing both the original type of three-brained beings and the highest class of surplanetary formations. In the context of beings, "Polormedekhtic" (also called "Monoenithits") refers to the first complete beings who were "transformed directly from the Tetartocosmoses" (39.770-771), unlike current beings on Karatas and Earth who are "Keschapmartnian" (nearly half-beings) due to their satellite arrangements. In the context of planetary formations, "Polormedekhtian-arisings" represent the third and highest class of formations that transform cosmic substances, processing "all those active elements which primarily arise from the transformations of the substances of various cosmic concentrations belonging to other 'Solar-systems' of our common Megalocosmos" (40.825). The poppy plant (Papaveroon) belongs to this class, transforming substances from throughout the universe through the process of "ubiquitous-diffusion-by-the-radiations-of-all-kinds-of-cosmic-concentrations." (40.825)

Quotes from the 1950 text:

...we, beings arisen on the planet Karatas, and also the beings arisen on your planet called Earth, are already no longer such 'Polormedekhtic' beings as were the first beings who were transformed directly from the Tetartocosmoses, that is to say, beings called Polormedekhtic or, as it is still now said, 'Monoenithits' but are beings called 'Keschapmartnian,' i.e., nearly half-beings. (39.770-771)

And through the arisings of the third class, namely, the Polormedekhtian, there are transformed besides the first two classes also all those active elements which primarily arise from the transformations of the substances of various cosmic concentrations belonging to other 'Solar-systems' of our common Megalocosmos. (40.825)

Location in Book: First appearance: Chapter 9, page 86 (vegetations). Main discussion: Chapter 39, pages 770-771 (beings). Chapter 40, pages 824-825 (formations classification).

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept demonstrates the universal principle of hierarchical classification in cosmic processes - from the simplest planetary transformations (Oonastralnian) through solar system influences (Okhtatralnian) to universal cosmic transformations (Polormedekhtian). The degradation from original Polormedekhtic beings to current Keschapmartnian beings illustrates how planetary accidents can affect the fundamental nature of three-brained beings, requiring two sexes instead of one to complete the sacred Heptaparaparshinokh process.

The chief "Zirlikner" (administrator) of planet Karatas who was exiled with Beelzebub and later became an assistant to the Great Observer of all cosmic concentrations in the Megalocosmos, serving under His Self-Keepness the Archseraph Ksheltarna. During their exile on Mars, Pooloodjistius served as "inspector and manager" of Beelzebub's observatory, being "a very great authority on locating all large and small concentrations as well as an authority on the laws of their reciprocal maintenance" (44.1121). When Beelzebub's sons reached appropriate age, Pooloodjistius also undertook the role of "Oskianotsner" (educator), providing them with comprehensive cosmic education that enabled them to obtain responsible positions upon their return to the Center. Through his guidance, Beelzebub's sons crystallized "data required for every kind of responsible three-brained being" and "numerous data for the thorough cognizance and the sensing of true information about cosmic concentrations and their functions" (44.1122).

Quote from the 1950 text:

In order that this should become comprehensible to you, I must tell you that among those exiled with me, at the very beginning of our exile there, was the chief 'Zirlikner' of our planet Karatas, the then still young but already very learned Pooloodjistius, who after the all-gracious pardon, became worthy to be and still is an assistant to the Great Observer of the movements of all the concentrations of the Megalocosmos - His Self-Keepness the Archseraph Ksheltarna. (44.1121)

Location in Book: Single appearance: Chapter 44, pages 1121-1122.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Pooloodjistius exemplifies the principle that even exile can serve higher purposes when undertaken with the right attitude. His expertise in cosmic observation and his dedication to educating Beelzebub's sons demonstrate how true knowledge and responsible service can transform difficult circumstances into opportunities for greater cosmic usefulness. His progression from chief administrator of Karatas to assistant to a Great Observer shows how conscious participation in universal processes can lead to ever-greater responsibilities in cosmic administration.

One of two genuine terrestrial initiates who founded the brotherhood "Tchaftantouri" (meaning "To-be-or-not-to-be-at-all") five years before the arrival of Ashiata Shiemash in Djoolfapal. Along with his companion Sensimiriniko, Poundolero had achieved the status of a genuine initiate "according to the principles existing, as it was then said there, before the Ashiatian epoch" (27.366). Both initiates had "already by then 'coated' in their common presences their higher being-parts to the gradation called 'completion' and hence they had time during their further existence to perfect these higher parts of theirs to the required gradation of Sacred Objective Reason, and now their perfected higher being-parts have even 'become worthy' to have and already now have the place of their further existence on the holy planet Purgatory" (27.366-367). They founded their brotherhood after recognizing that "something-very-undesirable" had been acquired in their general organization and could be removed through their own inner work.

Quote from the 1950 text:

This said brotherhood was founded five of their years before the arrival there of the Very Saintly Ashiata Shiemash on the initiative of two genuine terrestrial initiates, who had become initiates according to the principles existing, as it was then said there, before the Ashiatian epoch.

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.' (27.366)

Location in Book: Single appearance: Chapter 27, pages 366-367.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Poundolero represents the type of accomplished being who prepared the way for Ashiata Shiemash's mission, having achieved genuine initiation through pre-Ashiatian methods and successfully completed the coating and perfecting of higher being-parts. The brotherhood he co-founded with Sensimiriniko provided the organizational foundation that Ashiata Shiemash would later transform into the brotherhood "Heechtvori," demonstrating how genuine inner work by sincere seekers can prepare conditions for divine intervention and teaching.

The "Holy Prana" or "Most-Sacred-Prana," as taught by Saint Buddha, representing the "Great All-embracing of all that is embraced" - the fundamental cosmic substance that can be consciously absorbed and coated in the presences of three-brained beings through being-Partkdolg-duty. According to Saint Buddha's authentic teaching, "You, three-centered beings of the planet Earth, having the possibility of acquiring in yourselves both chief fundamental, universal, sacred laws, have the full possibility also of coating yourselves with this most sacred part of the Great All-embracing of everything existing and of perfecting it by the required Divine Reason. And this Great All-embracing of all that is embraced, is called 'Holy Prana'" (21.245). However, this teaching was later distorted by subsequent generations who imagined that "Mister Prana" was already present in beings from birth, eliminating the necessity for conscious work. Buddha warned that "If this most sacred Prana is crystallized in you, consciously or unconsciously on the part of your 'I,' you must without fail bring the perfecting of the individual Reason of the totality of its most holy atoms to the required gradations; otherwise this most holy coating will, changing various exterior coatings, suffer and languish eternally" (21.246).

Quotes from the 1950 text:

You, three-centered beings of the planet Earth, having the possibility of acquiring in yourselves both chief fundamental, universal, sacred laws, have the full possibility also of coating yourselves with this most sacred part of the Great All-embracing of everything existing and of perfecting it by the required Divine Reason.

And this Great All-embracing of all that is embraced, is called "Holy Prana." (21.245)

If this most sacred Prana is crystallized in you, consciously or unconsciously on the part of your "I," you must without fail bring the perfecting of the individual Reason of the totality of its most holy atoms to the required gradations; otherwise this most holy coating will, changing various exterior coatings, suffer and languish eternally. (21.246)

Location in Book: First appearance: Chapter 21, page 245. Recurring references throughout Chapters 21 and 22 in discussions of Saint Buddha's teaching and its subsequent distortions.

Etymology / Notes: From Sanskrit "prana" meaning "life force" or "vital energy," a term familiar in Hindu and Buddhist traditions. Gurdjieff uses this established term but gives it specific meaning within his cosmological framework as the conscious coating of higher being-substances. The distortion of Buddha's teaching about Prana exemplifies how authentic spiritual knowledge becomes corrupted when subsequent generations "wiseacre" with sacred truths, transforming conscious work into passive assumption. Beelzebub deliberately exploited this misunderstanding during his visit to Pearl-land, spreading the false notion that Prana was already present in all beings and forms to prevent animal sacrifice.

The satellite of the planet Karatas, which houses the last fundamental Stopinder of the sacred Heptaparaparshinokh known as the sacred "Ashagiprotoëhary." This arrangement is the reason why beings arising on Karatas (and similarly on Earth) are "Keschapmartnian" beings (nearly half-beings) rather than full "Polormedekhtic" beings. As Beelzebub explains, "we are such Keschapmartnian beings because the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'Ashagiprotoëhary,' is not in the centers of those planets upon which we arise - as it occurs in general in the majority of the planets of our great Megalocosmos - but is in the centers of their satellites, which for our planet Karatas is the little planet of our solar system which we call 'Prnokhpaioch,' and for the planet Earth, its former fragments now called the Moon and Anulios" (39.770-771).

Quote from the 1950 text:

And we are such Keschapmartnian beings because the last fundamental Stopinder of the sacred Heptaparaparshinokh, which at the present time almost all the beings of the Megalocosmos call the sacred 'Ashagiprotoëhary,' is not in the centers of those planets upon which we arise - as it occurs in general in the majority of the planets of our great Megalocosmos - but is in the centers of their satellites, which for our planet Karatas is the little planet of our solar system which we call 'Prnokhpaioch,' and for the planet Earth, its former fragments now called the Moon and Anulios. (39.771)

Location in Book: Single appearance: Chapter 39, pages 770-771.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The significance of Prnokhpaioch lies in its cosmic function as the repository of the final Stopinder of the sacred Heptaparaparshinokh, which determines the fundamental nature of the completing process for beings arising on Karatas. This satellite arrangement explains why the sacred process proceeds through two beings of different sexes rather than through a single being, making Karatas inhabitants "nearly half-beings" in cosmic terms.

The cosmic designation for the Most Most Holy Sun Absolute, the Prime-Source of all existence and the eternal dwelling place of uni-being endlessness. When the cherubim and seraphim first named all the newly arisen cosmic actualizations, "they named the Most Most Holy Prime-Source Sun Absolute itself - 'Protocosmos'" (39.760). The Protocosmos serves as the highest cosmic concentration in the universal hierarchy, with all other cosmoses (Defterocosmos, Tritocosmos, Microcosmos, and Tetartocosmoses) arising from and serving its maintenance through the Trogoautoegocratic system. Within individual three-brained beings, the head-brain functions correspond exactly to "all those functions and purposes which our Most Most Holy Protocosmos has, and fulfills, for the whole of the Megalocosmos" (39.777), establishing the microcosmic-macrocosmic correspondence central to Gurdjieff's cosmology.

Quotes from the 1950 text:

Here it is necessary to tell you that when this most wise Divine actualization was finished, our triumphant cherubim and seraphim then gave, for the first time, to all the newly arisen actualizations those names which exist even until today. Every 'relatively independent concentration' in general they then defined by the word 'cosmos,' and to distinguish the different orders of arising of these 'cosmoses,' they added to this definition 'cosmos' a separate corresponding name.

And, namely, they named the Most Most Holy Prime-Source Sun Absolute itself - 'Protocosmos.' (39.759-760)

I once told you that there is localized in the head of each one of them as well as in us a concentration of corresponding cosmic substances, all the functioning of which exactly corresponds to all those functions and purposes which our Most Most Holy Protocosmos has, and fulfills, for the whole of the Megalocosmos. (39.777)

Location in Book: First appearance: Chapter 39, page 760. Recurring throughout Chapter 39 in discussions of cosmic hierarchy and the correspondence between individual beings and the universal structure.

Etymology / Notes: From Greek "protos" (first) + "kosmos" (order/universe), literally meaning "first cosmos" or "primary universal order." The term establishes the Protocosmos as the original and highest cosmic formation from which all other scales of cosmos arise. The correspondence between the individual head-brain and the Protocosmos demonstrates Gurdjieff's principle that "man is a universe in miniature," with each being structured as an analogue to the entire cosmic hierarchy, serving the ultimate purpose of assisting in the administration of the enlarging universe.

The separate individual units within the head-brain concentration, also called "Okaniaki," which fulfill a cosmic function analogous to the higher-perfected-bodies of three-brained beings who have united with the Most Most Holy Sun Absolute. As explained by Beelzebub, "The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos" (39.777-778). This establishes the microcosmic correspondence between the individual cellular units of the brain and the perfected cosmic beings who serve the administration of the universe.

Quote from the 1950 text:

This localization, which is concentrated in their head, they call the 'head-brain.' The separate, what are called 'Okaniaki' or 'protoplasts' of this localization in their head, or, as the terrestrial learned call them, the 'cells-of-the-head-brain,' actualize for the whole presence of each of them exactly such a purpose as is fulfilled at the present time by the 'higher-perfected-bodies' of three-brained beings from the whole of our Great Universe, who have already united themselves with the Most Most Holy Sun Absolute or Protocosmos. (39.777-778)

Location in Book: First appearance: Chapter 39, page 760. Recurs: Chapter 39, pages 771-781, 797, 799; Chapter 40, page 866.

Etymology / Notes: The term derives from the Greek "protos" (first) + "plastos" (formed), literally meaning "first-formed" or "original formation." Gurdjieff uses the scientific term familiar to terrestrial learned beings to describe brain cells, but elevates their significance by revealing their cosmic function as microcosmic representatives of perfected beings in the universal hierarchy. This establishes the principle that individual beings are structured as analogues to the Great Megalocosmos itself, with each brain cell serving a function parallel to the higher cosmic individuals who assist in universal administration.

The first stage of transformed cosmic substances in the digestive process of three-brained beings, corresponding to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh. Food substances entering beings are "transmuted this time in the stomach of the beings into definite active elements named 'being-Protoëhary,' which correspond in their vibrations to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh" (39.786-787). Additionally, air entering through the breathing process is transformed in the lungs into a specialized form called "Astralnomonian-Protoëhary" (39.786), which serves as external assistance for the evolution of the first being-food substances. This represents one of the seven temporarily independent crystallizations that arise in Tetartocosmoses through evolutionary and involutionary processes.

Quotes from the 1950 text:

When these evolving active elements, in their returning ascent from the last Stopinder of the fundamental common-cosmic Sacred Heptaparaparshinokh, enter into the common presences of being-apparatuses as their first being-food, they begin already from the mouth itself - with the help of the processes of the second-grade law Harnel-miatznel, that is, owing to mixture and fusion according to the 'affinity of vibrations,' with the active elements which have already evolved in the presences of the beings and have acquired vibrations corresponding to the subsequent Stopinders of the being-Heptaparaparshinokh - to be gradually changed, and are transmuted this time in the stomach of the beings into definite active elements named 'being-Protoëhary,' which correspond in their vibrations to the ascending fourth Stopinder of the fundamental common-cosmic Heptaparaparshinokh. (39.786-787)

The active elements which compose this second being-food or air, and which enter into the presences of beings also for evolution through this second being-food, beginning from the nose of beings, gradually evolve with the co-operation of various processes of Harnel-miatznel of local character, and are also transmuted this time in the what are called 'lungs' of beings into Protoëhary, but into Protoëhary called 'Astralnomonian-Protoëhary.' (39.788)

Location in Book: First appearance: Chapter 39, page 761 (in the list of seven independent arisings). Main exposition: Chapter 39, pages 786-788. Referenced throughout Chapter 39 in discussions of being-food transformation.

Etymology / Notes: From Greek "protos" (first) + "ehary" (likely related to "aer," meaning air or subtle substance), indicating the first stage of refined cosmic substances in beings. The term represents a crucial stage in the cosmic transformation process where ordinary food becomes refined enough to serve higher purposes in the being's development. The existence of both ordinary being-Protoëhary (from food) and Astralnomonian-Protoëhary (from air) demonstrates the dual nature of cosmic substance transformation required for proper functioning of three-brained beings.

The cosmic designation for the terrestrial metal known as gold. As revealed by Gornahoor Harharkh during his demonstration of metallic transformation on Mars, "Gold is no other than the metal we call 'Prtzathalavr,' the specific weight of which, reckoning from the element of the sacred Theomertmalogos, is 1439; that is to say, its element is three and a fraction times less vivifying than the element of the metal red copper" (18.175). This places gold significantly lower in the cosmic hierarchy of vivifyingness compared to red copper, which has a specific density of 444 from the sacred Theomertmalogos (18.172).

Quote from the 1950 text:

This metal is called there - 'gold.'

Gold is no other than the metal we call 'Prtzathalavr,' the specific weight of which, reckoning from the element of the sacred Theomertmalogos, is 1439; that is to say, its element is three and a fraction times less vivifying than the element of the metal red copper. (18.175)

Location in Book: Single appearance: Chapter 18, page 175.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The revelation occurs during Gornahoor Harharkh's scientific demonstration of how metals can be transformed through manipulation of the active parts of Okidanokh, showing gold to be less cosmically significant than terrestrial beings assume, ranking lower in vivifyingness than red copper despite being more materially valued.

A prophetic figure capable of foresight and prediction, as referenced in both ancient historical contexts and among Beelzebub's tribe. The "Party-Pythoness" of Beelzebub's tribe possessed the special being-property that enabled her to warn tribal members of impending catastrophes, such as instructing them to "leave the continent of Atlantis and migrate to another small continent not very far away" (19.178) before the great planetary perturbation. Ancient terrestrial beings also maintained such figures, as noted in the comparison that contemporary writings are regarded "with the same veneration with which the ancient Kalkians there listened to the predictions of their sacred 'Pythoness'" (12.102).

Quotes from the 1950 text:

It appears that a year before the said catastrophe, our, as she is called, 'Party-Pythoness' there, when prophesying, asked us all to leave the continent of Atlantis and migrate to another small continent not very far away, where we were to exist on that definite part of its surface she indicated. (19.178)

So, my boy, the Party-Pythoness there was able to warn those beings of our tribe who had been obliged to exist on that planet, and thereby to save them, as I have already told you, from the inevitable 'Apocalyptic-fate,' owing only to one special being-property which, by the way, can be acquired by beings only intentionally, by means of what is called being-Partkdolg-duty, about which I shall tell you later. (19.178-179)

Location in Book: First appearance: Chapter 12, page 102. Recurring throughout the text with specific references to the "Party-Pythoness" in Chapters 19 and 23.

Etymology / Notes: The term derives from the classical Pythia or Pythoness, the high priestess of the Oracle of Apollo at Delphi in ancient Greece, known for prophetic utterances. Gurdjieff employs this familiar term to establish the concept of prophetic ability while distinguishing his "Party-Pythoness" as possessing genuine foresight obtained through being-Partkdolg-duty, contrasted with the reverence given to contemporary writers whose work lacks comparable substance or wisdom.

The sacred cosmic process of death and separation of the being-bodies, particularly significant as it applies to the dissolution of the three-part composition of higher beings into their constituent elements. For ordinary beings, Rascooarno involves the separation of the planetary body, the Kesdjan body, and the higher being-body (soul), with each returning to its proper sphere according to cosmic law. The process begins with "the cessation of the functioning in his organism of every kind of sensed impulse" (28.407) and proceeds through stages where first the planetary body decomposes on the planet, then the Kesdjan body rises to its corresponding sphere and gradually decomposes there, while the higher being-body, "being formed of crystallizations received directly from the sacred Theomertmalogos, can never decompose and must exist until it perfects itself to the required gradation of Reason." (39.768) For Sacred Individuals sent by our common father endlessness, their Rascooarno represents the completion of their divine mission on Earth, after which their teachings become the foundation for religious doctrines, though these are typically corrupted by subsequent generation. (38.696)

Quotes from the 1950 text:

And so, my boy, after the sacred Rascooarno proceeds to these terrestrial three-brained beings - or, as they themselves express it, when they die - in the presences of whom are actualized the germs of Sacred Individuals, their contemporaries usually in order to remember and also in order to transmit to the beings of subsequent generations all that these Sacred Individuals had indicated and explained according to their attainments of responsible age, collect it all into one whole, and all this 'collected-into-one whole' usually just serves as the beginning of all kinds of religious teachings there. (38.696)

But the process of the sacred Rascooarno begins in him still during his planetary existence and proceeds in parts, that is, one by one there gradually cease to participate in his common presence, the functioning of one or other of his separate independent spiritualized 'localizations' - or, as your favorites would say there, in such a being, first of all, one of his brains with all its appertaining functions dies; later on, the second one dies, and only then does the final death of the being approach. (28.408)

Now it is necessary to explain to you in more detail in what successiveness this first sacred Rascooarno then occurred to these first Tetartocosmoses and how it occurs also now, to the as they are called 'three-brained beings.' At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances - from the localizations of which the body Kesdjan of a being arises - have their place of concentration. (39.765)

Location in Book: First appearance: Chapter 18, page 163. Extensively discussed throughout the text, particularly in Chapters 24, 39, and in contexts of Sacred Individuals and cosmic laws.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Rascooarno represents one of the fundamental cosmic processes affecting all three-brained beings and serves as the mechanism by which the cosmic exchange of substances is maintained. The concept is central to understanding Gurdjieff's cosmology of being-bodies and their post-mortem destinies. For Hasnamuss individuals, the process of Rascooarno follows different patterns depending on which body contains the maleficent crystallization, leading to various forms of retribution and continuation. The sacred nature of this process emphasizes its role in the cosmic economy rather than being merely biological death.

Two fundamentally different types of reasoning faculty distinguished by Beelzebub in his analysis of contemporary Earth beings versus normal three-brained beings throughout the Universe. Reason-of-understanding, which "in general it is proper for three-brained beings to have, is a 'something' which blends with their common presence, and therefore information of every kind perceived with this Reason becomes forever their inseparable part" (46.1166). In contrast, Reason-of-knowing represents the degenerated faculty of contemporary humans, where "every kind of new impression perceived through this Reason... is only a temporary part of the being" and must be continually "freshened" or "repeated" or it will "evaporate" from their presence (46.1166-1167). The key difference lies in permanence: understanding becomes part of one's essence permanently, while knowing remains superficial and temporary.

Quote from the 1950 text:

The conscious Reason-of-understanding, which in general it is proper for three-brained beings to have, is a 'something' which blends with their common presence, and therefore information of every kind perceived with this Reason becomes forever their inseparable part.

The information perceived with this Reason, or results obtained thanks to being-contemplation of the totality of formerly perceived information - however a being himself may change and whatever changes may proceed in the spheres around him - will be forever a part of his essence.

And as for that Reason which for most of your contemporary favorites has become habitual and which I called the Reason-of-knowing, every kind of new impression perceived through this Reason, and likewise every kind of intentionally or simply automatically obtained result from formerly perceived impressions is only a temporary part of the being, and might result in them exclusively only in certain surrounding circumstances, and on the definite condition that the information which constitutes all his foundation and entirety should without fail be from time to time so to say 'freshened' or 'repeated'; otherwise these formerly perceived impressions change of themselves, or even entirely, so to say, 'evaporate' out of the common presence of the three-brained being. (46.1166-1167)

Location in Book: Single systematic explanation: Chapter 46, pages 1166-1168, where both terms are defined comparatively as part of Beelzebub's analysis of knowledge versus understanding.

Etymology / Notes: This distinction represents one of Gurdjieff's key psychological insights about the difference between superficial learning and genuine understanding. The terms illustrate the degeneration of human cognitive faculties, where modern education produces only temporary accumulation of information rather than permanent transformation of being. Both types follow the Sacred Triamazikamno but with different fulfilling factors: Reason-of-knowing uses contradictory impressions and external stimuli, while Reason-of-understanding requires being-Autokolizikners (results of being-Partkdolg-duty) as the reconciling force. This explains why genuine understanding requires conscious work and cannot be achieved through passive absorption of information.

Remorse of Conscience is a sacred being-impulse that arises when data from a being's subconsciousness momentarily enters waking consciousness - particularly under the influence of "organic shame," sincere self-criticism, or shocks to the psyche. It enables part of the being to inwardly revolt against and judge another part, producing temporary crystallizations that participate in Divine conscience. Gurdjieff links it to the sacred cosmic process "Aieioiuoa," wherein elements from different sacred sources of the Triamazikamno conflict within the same being, causing a self-reaction. When genuine remorse arises, it can suppress the denying-principle of self-calming and open a path toward sincerity and transformation.

However, due to modern conditions, this impulse is habitually repressed. Beings have developed "isms" (e.g. alcoholism, monkism, etc.) to instantly squash even the "prick" of arising remorse. This squashing gradually leads to the atrophy of both self-criticism and the possibility of being sincere even with oneself. On Earth, during cosmic periods like "Chirnooanovo," remorse of conscience should intensify naturally, but due to the corrupted state of human psyche, this often results instead in mass illnesses and discharges of destructive energy.

Quotes from the 1950 text:

Every action of man is good in the objective sense, if it is done according to his conscience, and every action is bad, if from it he later experiences 'remorse'. (24.342)

In consequence, there is then automatically obtained, in these three-brained beings there, such a combination of functioning in their common presences as temporarily frees the data present in their subconsciousness for the manifestation of the Divine impulse conscience and for its participation in the functioning of their ordinary consciousness, with the result that this said Remorse-of-Conscience proceeds in them. (27.382)

No sooner do they begin to sense the beginning, or even only, so to say, the 'prick' of the arising of the functioning in them of such a being-impulse, than they immediately, as it is said 'squash' it.)

For this 'squashing' of the beginning of any Remorse-of-Conscience in themselves, they have even invented some very efficient special means, which now exist there under the names of 'alcoholism,' 'cocainism,' 'morphinism,' ... (27.382)

There gradually almost disappeared from their common presences such data also infallibly inherent in every three-brained being ... for manifesting sincerity even towards themselves. (31.538)

Location in Book: The phrase makes its first appearance at the top of page 5 in Tales, following a long aside about the author's initial reluctance to begin writing. Chapters 17, 24, 27, 30, 31, 42, and 48. Especially developed in Ashiata Shiemash's teachings (27.381-382) and in the decline of sincerity and self-remorse due to psychological fragmentation (31.537-538).

Etymology / Notes: This "sacred process" of remorse is also named "Aieioiuoa" in the book. (17.141) 'Remorse' is linked in Chapter 17 to a cosmic law of conflict between parts formed from differing sacred sources, revealing its universal nature beyond morality. On Earth, the impulse often emerges involuntarily, but is suppressed through habit or social mechanisms. To avoid the suffering from Remorse-of-Conscience, modern beings have devised "very efficient special means" such as alcohol and other intoxicants to "squash" any such remorse at its onset. Though similar in flavor to Partkdolg-duty, remorse is more reactive, born from disharmony or recognition of unbecoming conduct. Gurdjieff warns that most wars and crises arise due to an upside-down reflection of reality that later triggers lingering remorse.

Gravity-center-sounds in the voices of beings, representing "those notes which, during the reproductions of different sounds by corresponding organs, the beings manifest according to the properties fixed in them and depending on the general functioning of their presence" and which they can produce "freely, easily, and for a long time, without evoking any tension whatsoever on the part of other separate functionings of theirs" (40.864). The term is central to understanding the confusion between Chinese and Greek musical systems, where "in the information which had reached them from the ancient Chinese it was shown that the 'whole octave of vibrations' has seven 'restorials,' that is to say, that the octave consists of seven 'gravity center sounds'; while in the Greek information it was said that the 'whole octave of vibrations' has five 'restorials'" (40.860-861). The formation of restorials depends on "many outer as well as inner surrounding conditions not depending on them themselves, as for instance: geographical, hereditary, religious, and even from the 'quality-of-nourishment' and the 'quality-of-reciprocal-influences'" (40.863), resulting in different groups having varying numbers of restorials, from three to seventeen whole notes, with some groups capable of reproducing "up to forty separate definite sounds" while maintaining only their basic restorials (40.864-865).

Quotes from the 1950 text:

'Restorials' or gravity-center-sounds in the voices of beings are in general and are called those notes which, during the reproductions of different sounds by corresponding organs, the beings manifest according to the properties fixed in them and depending on the general functioning of their presence - which properties in their turn are the result of heredity and of acquired faculties - freely, easily, and for a long time, without evoking any tension whatsoever on the part of other separate functionings of theirs, that is to say, in other words the restorials are obtained when the tempo of the result of such a manifestation of theirs fully harmonizes with other functionings of their common presence, the tempo of which is already fixed in them thanks to all the inner and outer conditions of their common being-existence. (40.864)

Thanks to the various conditions there of local character and also to various assimilated hereditary qualities, various 'restorials of voice' or gravity-center notes are formed in beings of almost each group or of each geographical place, and hence the division of the octave into whole notes among beings who breed on each definite part of the surface of this planet of yours is quite different. (40.864)

Location in Book: First appearance: Chapter 40, page 860. Extensively discussed through page 866 in the context of musical theory confusion.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages, possibly derived from "restore" or "rest," suggesting the natural resting points or centers of gravity in vocal production. The concept explains why different cultures developed different musical scales - not from arbitrary choice but from the physiological and environmental conditions that determine which notes can be produced naturally and sustainably by beings of that group. The restorial represents the intersection of cosmic law (Heptaparaparshinokh) with practical human limitations, showing how universal principles manifest differently under varying conditions. This concept undermines contemporary attempts to synthesize Chinese seven-tone and Greek five-tone systems without understanding their fundamentally different origins.

A planet in the solar system Pandetznokh serving as the destination for Beelzebub's journey aboard the transspace ship Karnak, where he traveled "to a special conference in which he had consented to take part, at the request of his friends of long standing" (2.51). The journey to this planet was prompted by "events of great importance occurred on one of the planets of the solar system 'Pandetznokh'" which led Beelzebub's old friends to invite him to "the conference concerning these events" (2.54). The planet represents a significant location in cosmic governance, suggesting it serves as a meeting place for important deliberations among high-level beings of the universe. Beelzebub's willingness to undertake such "a lengthy journey, and the vicissitudes inseparable from it" despite his advanced age demonstrates both the gravity of the matters to be discussed and the respect accorded to his "knowledge and experience" gained during his long exile (2.51, 2.54). The ship's arrival at Revozvradendr is marked by the hoofs of passengers radiating "something phosphorescent," indicating the planet's approach (30.523).

Quote from the 1950 text:

He was on his way to the planet Revozvradendr to a special conference in which he had consented to take part, at the request of his friends of long standing.

Only the remembrance of these old friendships had constrained him to accept this invitation, since he was no longer young, and so lengthy a journey, and the vicissitudes inseparable from it, were by no means an easy task for one of his years. (2.51)

Location in Book: First appearance: Chapter 2, page 51. Referenced again in Chapters 30 (page 523) and 31 (page 524) as the ship arrives and departs.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Revozvradendr serves as a narrative frame device, providing the cosmic context for Beelzebub's tales about Earth to his grandson Hassein during the journey. The planet's role as a conference destination suggests it functions as a kind of cosmic administrative center where important universal matters are deliberated by high-ranking beings. The fact that Beelzebub's exile enhanced rather than diminished his standing, making his participation valuable at such conferences, indicates the profound learning that can result from difficult experiences even among cosmic beings.

The first common place established by the Latinaki shepherds on the southern shores of a continent, representing the founding settlement of what would become the Roman civilization. The Latinaki were "cattle-raising families" who "populated chiefly the southern shores of the continent, because those parts were at that time very convenient for the maintenance and grazing of such quadruped beings" and were "a word that signified 'shepherds'" (29.416). As their numbers increased through immigration from Asia and natural increase, "when external conditions demanded frequent relations between separate families, they formed their first common place, and this common place they called 'Rimk'" (29.416). The historical significance of Rimk is that "it was from that group of Asiatic shepherds that the later famous Romans originated; their name having been taken from the name of their first common place Rimk" (29.417), establishing the etymological connection between this early settlement and the later Roman Empire.

Quote from the 1950 text:

And thus when, thanks to all this, their numbers had considerably increased and external conditions demanded frequent relations between separate families, they formed their first common place, and this common place they called 'Rimk.' It was from that group of Asiatic shepherds that the later famous Romans originated; their name having been taken from the name of their first common place Rimk. (29.416)

Location in Book: First appearance: Chapter 29, page 416. Referenced again on page 417.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Rimk represents the foundational moment in the development of Roman civilization, showing how a practical necessity (establishing a common meeting place for scattered pastoral families) became the seed of a major historical empire. The text suggests that the Romans' name derives directly from this early settlement, providing an alternative etymological origin for "Roman" that differs from conventional historical accounts. The settlement reflects the pattern of terrestrial civilizations developing from practical needs rather than grand design.

Data formed within the presence of every three-centered being through specific "psychic-chemical-results" that actualize one of the three holy forces of the sacred being Triamazikamno. According to the text, these sacred being-data arise when certain inner processes produce the particular chemical transformations that enable three-brained beings to participate in the fundamental cosmic law. The term appears in the context of explaining how "those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings, one of the three holy forces of the sacred being Triamazikamno; and this holy force in beings always becomes affirming towards all the denying properties already present in them" (8.243). These data represent the material foundation through which beings can participate consciously in cosmic processes and develop the affirming force necessary to work against crystallized negative properties in their nature.

Quote from the 1950 text:

..by frequently producing in their presences this sacred being-actualization toward the manifestations displeasing to them of other beings similar to themselves, there might thereby be evoked in them what are called those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings one of the three holy forces of the sacred being-Triamazikamno; and this holy force in beings always becomes affirming towards all the denying properties already present in them. (21.242-243)

Location in Book: Single appearance: Chapter 21, page 243.

Etymology / Notes: The term combines "sacred" (indicating divine origin) with "being-data" (fundamental information that forms the basis of being-existence). The concept of "sacred being-data" is presented as fundamental to the functioning of the sacred law of Triamazikamno in three-centered beings, formed through specific psychic-chemical processes (Trentroodianos) that arise from conscious work with interpersonal friction. The term appears in the context of explaining how Saint Buddha's teaching about "intentional-suffering" was misunderstood - beings sought solitude rather than remaining among others to practice endurance of displeasing manifestations. This misunderstanding prevented the proper formation of sacred being-data, since these essential substances can only be crystallized through real engagement with challenging relationships rather than withdrawal from them. The sacred being-data represent the material foundation through which beings can participate in cosmic law and develop the affirming force necessary to transform negative properties inherited from the organ Kundabuffer.

Higher cosmic substances formed through the process of "Disputekrialnian-friction" during the conscious struggle between the planetary body and higher being parts. "In this struggle from the what is called 'Disputekrialnian friction,' those sacred crystallizations from which their higher Divine being part arises and is perfected in them" (31.802). These crystallizations represent the actual material basis from which higher being-bodies are coated and perfected, arising specifically from the conscious efforts required for spiritual development.

Quote from the 1950 text:

In other words, every wish of the planetary body is taken as undesirable for the higher divine part which has to be coated and perfected, and therefore all three centered beings of our Great Megalocosmos constantly carry on a relentless struggle against the wishes of their planetary bodies so that there should be formed in them, in this struggle from the what is called 'Disputekrialnian-friction,' those sacred crystallizations from which their higher Divine being part arises and is perfected in them. (31.802)

Location in Book: First appearance: Chapter 31, page 802. Also referenced in Chapter 31, page 797 in the context of higher being-bodies requiring specific cosmic substances for their formation and perfection.

Etymology / Notes: The term combines "sacred" (indicating their divine nature and purpose) with "crystallizations" (suggesting the formation of stable, higher-order structures from raw materials). These crystallizations are distinguished from ordinary crystallizations by arising specifically from conscious struggle rather than mechanical processes, making them the essential building blocks for higher being development.

Higher cosmic beings sent by endlessness to guide three-brained beings toward proper development, being "coated with a presence like your own and having become perfected by Objective Reason under the conditions already established here" (21.237). These beings incarnate in planetary bodies to serve as conscious guides for beings who have fallen under the consequences of the organ Kundabuffer, possessing the capability to help others crystallize data for sacred being-impulses and achieve genuine objective conscience.

Quotes from the 1950 text:

No sooner was this lamentable fact which proceeded in the presences of the three-brained beings breeding on this planet Earth first made clear, than by All Gracious sanction of our common father, a suitable Sacred Individual was immediately sent here, so that, being coated with a presence like your own and having become perfected by Objective Reason under the conditions already established here, he might better explain and show you the way of eradicating from your presences the already crystallized consequences of the properties of the organ Kundabuffer as well as your inherited predispositions to new crystallizations. (21.238)

...the germs of all possibilities for the crystallization, during their completing formation into responsible beings, of corresponding being-data, which later during responsible existence could serve for the engendering and functioning of objective Reason, which should be in the common presences of three-brained beings of all natures and of all external forms, and which, in itself, is nothing else but, so to say, the 'representative-of-the-Very-Essence-of-Divinity.' (40.815)

Location in Book: First appearance: Chapter 10, page 89. Recurring throughout the work as Gurdjieff discusses various enlightened beings who came to help humanity, particularly in contexts relating to Saint Buddha, Ashiata Shiemash, and other conscious beings sent to assist terrestrial three-brained beings.

Etymology / Notes: The term emphasizes both the divine origin ("Sacred") and the achieved conscious individuality of these beings. Unlike ordinary three-brained beings who remain mechanical, Sacred Individuals have developed authentic objective Reason and can therefore serve as conscious guides. They represent the endlessness's direct intervention to help beings overcome the consequences of abnormal development, particularly the crystallized effects of the organ Kundabuffer.

The fundamental cosmic principles governing all existence, primarily referring to the two primordial sacred laws: the sacred Heptaparaparshinokh (the Law of Seven) and the sacred Triamazikamno (the Law of Three). "Those two fundamental primordial sacred cosmic laws, called the sacred Heptaparaparshinokh and the sacred Triamazikamno" 39.750) form the basis "by which at the present time also, the whole of our present Megalocosmos is maintained and on the basis of which it exists" (39.750). These laws operate at all scales of cosmic existence, from the Most Most Holy Sun Absolute to individual three-brained beings.

Quotes from the 1950 text:

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

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

Location in Book: First appearance: Chapter 10, page 86. Recurring approximately 15 times throughout the work, particularly in cosmological explanations and discussions of universal principles governing both macro and micro cosmic processes.

Etymology / Notes: The term "sacred" indicates their divine origin and inviolable nature, while "laws" emphasizes their governing function over all cosmic processes. These laws represent the foundational principles that govern everything from the Sun Absolute down to individual being development and are the fundamental mechanisms through which endlessness created and maintains the universe, operating automatically without constant divine intervention once established. Understanding these laws is presented as essential for comprehending all other cosmic processes and achieving conscious development.

Specific cosmic operations of fundamental importance, including the sacred Almznoshinoo (materialization of higher being-bodies), the sacred Djerymetly (materialization of the soul body), and the sacred Rascooarno (separation of being-bodies). "That process is called the sacred Almznoshinoo by means of which three-centered beings who have themselves already had time to coat and to bring their own body Kesdjan up to completed functioning and to a definite degree of Reason, intentionally produce the coating or, as it is otherwise said, the 'materialization' of the body Kesdjan of any being already entirely destroyed" (38.726). These processes represent the highest applications of cosmic law for specific spiritual purposes.

Quotes from the 1950 text:

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

And this most sacred process consists in this, that when there is intentionally first produced the coating of the highest being body, namely, the 'body of the soul,' only afterwards, as in the first case, is the sacred Almznoshinoo produced. (38.726-727)

And only there, at the end of a certain time, does the principal and final sacred Rascooarno occur to this two-natured arising, after which such a 'higher being part' indeed becomes an independent individual with its own individual Reason. (39.765)

Location in Book: First appearance: Chapter 17, page 141. Recurring approximately 25 times throughout the work, particularly in contexts discussing higher being-body development, post-mortem states, and the mechanics of conscious spiritual operations.

Etymology / Notes: The term "sacred" indicates these processes operate according to the highest cosmic laws and require beings with developed higher bodies and objective Reason to perform them. Unlike ordinary processes, sacred processes involve conscious manipulation of cosmic substances and higher being formations. The sacred Almznoshinoo was reportedly performed on Jesus Christ after his crucifixion, though the true meaning was later distorted into resurrection mythology. These processes demonstrate the practical applications of Fourth Way knowledge at its highest levels.

The third holy force of the sacred Triamazikamno, also known as the "Reconciling force," "Equilibrating force," or "Neutralizing force." In the context of the sacred process Antkooano, "the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian will'" (32.564). This force serves as the neutralizing principle that enables the blending of affirming and denying forces to create new arisings, operating both cosmically and within individual three-brained beings.

Quote from the 1950 text:

Thanks to this sacred process, intentionally actualized by our all foreseeing common endless father, it is foreseen that in the three-brained beings of the given planet, during the process in their presences of the fundamental cosmic holy law of Triamazikamno, the superfluity of its third holy force thereby obtained, namely, the force of the 'sacred reconciling,' should by itself crystallize data in them for engendering that something which is what is called 'being-Egoaitoorassian will.' (32.563-564)

Location in Book: Single appearance: Chapter 32, page 564. This specific reference occurs in the context of explaining the sacred Antkooano process and how the third force of Triamazikamno can crystallize data for conscious will in three-brained beings.

Etymology / Notes: "Sacred" indicates its divine cosmic origin, while "reconciling" denotes its function of harmonizing or neutralizing the opposing forces of affirmation and denial. This force corresponds to what terrestrial beings once called "God the Holy Ghost" and is expressed in ancient prayers as "Holy Reconciling." In three-brained beings, this force is localized in the solar plexus region and serves as the neutralizing principle between the head-brain (affirming) and spinal marrow (denying) functions.

Specific cosmic substances of fundamental importance for higher being development, primarily the sacred substances Abrustdonis and Helkdonis which form and perfect higher being-bodies, and the being-Exioehary used for reproduction and self-perfection. "These sacred substances Abrustdonis and Helkdonis are just those substances by which the higher being-bodies of three-brained beings, namely, the body Kesdjan and the body of the Soul, are in general formed and perfected" (46.1106). These substances are crystallized through conscious labors and intentional sufferings, particularly through what is called "Zernofookalnian-friction."

Quotes from the 1950 text:

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

This cosmic substance, the Sacred Askokin, exists in general in the Universe chiefly blended with the sacred substance 'Abrustdonis' and 'Helkdonis,' and hence that this sacred substance Askokin in order to become vivifying for such a maintenance must first be freed from the said sacred substance Abrustdonis and Helkdonis. (46.1106)

Location in Book: First appearance: Chapter 39, page 768. Recurring approximately 10 times throughout the work, particularly in contexts explaining higher being-body development, conscious work, and the mechanics of cosmic substance transformation.

Etymology / Notes: The term "sacred" indicates these substances operate according to the highest cosmic laws and serve divine purposes in being development. Abrustdonis and Helkdonis are specifically associated with the coating of higher being-bodies, while Exioehary serves both reproductive and self-perfecting functions. On Atlantis, beings deliberately transubstantiated these substances through conscious contemplation and passive states in sacred buildings called Agoorokhrostiny and Gynekokhrostiny, recognizing them as essential components of the sacred Triamazikamno for spiritual development.

A Great Archangel who served as the head of the Most High Commission sent to address the cosmic catastrophe of Earth's collision with comet Kondoor. Archangel Sakaki was responsible for obtaining the sanction of his endlessness to establish the sacred vibrations 'askokin' to maintain Earth's detached fragments (the Moon and Anulios). The Great Archangel Sakaki, accompanied by several other sacred members of that Most High Commission, set off immediately to his endlessness to beseech Him to give the said sanction. After the establishment of the Ilnosoparnian process under his direction, Sakaki later became worthy to become one of the four Quarter-Maintainers of the whole Universe.

Quote from the 1950 text:

And so, my boy, inasmuch as such a cosmic actualization was possible only with the sanction of his endlessness, the Great Archangel Sakaki, accompanied by several other sacred members of that Most High Commission, set off immediately to his endlessness to beseech Him to give the said sanction. (1.84)

Location in Book: First appearance: Chapter 4, page 84. Also appears in references to the Most High Commission's activities on pages 87, 89, and 90.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sakaki represents the highest cosmic authority responsible for planetary maintenance and cosmic crisis management, demonstrating the hierarchical structure of universal administration in Gurdjieff's cosmology.

A great comet belonging to the solar system Vuanik, also called the 'Madcap,' which posed a navigation hazard to the ship Karnak during Beelzebub's journey. The great comet belonging to that solar system and named 'Sakoor,' or, as it is sometimes called, the 'Madcap' always leaves dangerous 'Zilnotrago' (similar to cyanic acid) in its track, which disorganizes the functions of any being whose planetary body it enters. The comet's approach forced the ship's captain to seek Beelzebub's advice on whether to make a detour or wait for the dangerous space to clear.

Quote from the 1950 text:

But just through where our ship must pass, there must also pass, about a 'Kilpreno' before, the great comet belonging to that solar system and named 'Sakoor,' or, as it is sometimes called, the 'Madcap.'

So if we keep to our proposed course, we must inevitably traverse the space through which this comet will have to pass.

Your Right Reverence of course knows that this 'Madcap' comet always leaves in its track a great deal of 'Zilnotrago'* which on entering the planetary body of a being disorganizes most of its functions until all the 'Zilnotrago' is volatilized out of it. (1.56)
* The word "Zilnotrago" is the name of a special gas similar to what we call "cyanic acid."

Location in Book: First appearance: Chapter 3, page 56. The incident with comet Sakoor provides the reason for the ship's delay, creating the narrative opportunity for Beelzebub's extended conversations with his grandson.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The alternate name 'Madcap' suggests unpredictable or erratic behavior, emphasizing the comet's dangerous and chaotic nature in cosmic navigation.

A type of crystal renowned for its phenomenal purity, used to describe the atmosphere of the holy planet Purgatory. Its atmosphere is always pure like the 'phenomenal Sakrooalnian crystal'. This crystal serves as a standard of absolute clarity and purity in Gurdjieff's cosmic hierarchy, representing the highest degree of atmospheric refinement possible. The comparison indicates that the holy planet's atmosphere achieves a level of purity equivalent to this legendary crystalline substance.

Quote from the 1950 text:

When we were there, you probably noticed that we always saw and sensed that from there all the space of our Great Universe or, as your favorites would say, all the 'skies' reflected, as it were, the radiance which recalls the radiance of the famous and incomparable 'Almacornian turquoise.' Its atmosphere is always pure like the 'phenomenal Sakrooalnian crystal.' (2.746)

Location in Book: Only appearance: Chapter 37, page 746. Used in the context of describing the supreme qualities of the holy planet Purgatory.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The prefix 'Sakroo-' may suggest a connection to sacred or crystalline properties, while '-alnian' appears to be a cosmic designation for materials or substances of exceptional quality.

A type of restaurant or eating establishment that existed on the continent Atlantis, specifically in the city Samlios, which was considered the 'source and place of concentration of the results of attainments in the sense of the perfecting of their Reason' or 'chief center of culture.' Where I also sat among the beings there in their, as they then called similar restaurants, 'Sakroopiaks'. Beelzebub uses Sakroopiaks as an example of how human social behavior remains essentially unchanged across civilizations, comparing the establishments of ancient Atlantis to contemporary restaurants in Paris, demonstrating the cyclical and repetitive nature of human cultural patterns.

Quote from the 1950 text:

Are not the beings sitting here the same, and do they not behave as unbecomingly as the beings of the city Samlios on the continent Atlantis, which was considered by all the three brained beings of that time as the 'source-and-place-of-concentration-of-the-results-of-attainments-in-the-sense-of-the-perfecting-of-their-Reason' - or as the contemporary beings here would say, 'the-chief-center-of-culture' - and where I also sat among the beings there in their, as they then called similar restaurants, 'Sakroopiaks.' (2.674)

Location in Book: Only appearance: Chapter 36, page 674. Used in Beelzebub's reflection while observing contemporary beings in a Montmartre restaurant, comparing them to the behavior he witnessed in ancient civilizations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinage with no apparent derivation from known linguistic roots. The prefix 'Sakroo-' may suggest a connection to sacred or cultural establishments, while the suffix suggests a place or institution, possibly related to social gathering places in advanced civilizations.

Relating to cosmic space, water phenomena, and geographical features across multiple scales. The term encompasses both 'Saliakooriapnian displacements' (prolonged storms that affected pearl-bearing being hunters from Atlantis) and 'Saliakooriapnian space' (cosmic water areas where extraordinary tidal effects occur during planetary disturbances). It also describes planetary surface features, as Mars has one half consisting of 'Saliakooriapnian masses' (water-covered areas), and specific geographical locations like the Persian Gulf are identified as 'Saliakooriapnian space.' During the Alnepoosian earthquake, extraordinary low and high tides in the surrounding great Saliakooriapnian space caused sand from beneath the Saliakooriap to rise and mix with other geological materials.

Quotes from the 1950 text:

Once during these searches of theirs, owing to what are called 'Saliakooriapnian displacements,' or as they say, prolonged 'storms,' their rafts came unexpectedly to a place where there proved to be a great number of these pearl bearing beings; and the place itself was extremely convenient for their destruction. (1.231)

...that the planet Mars is for the system Ors, to which it belongs, what is called an 'Mdnel-outianlink' in the transformation of cosmic substances, in consequence of which it has what is called a 'Keskestasantnian-firm-surface,' that is to say, one half of its surface consists of land-presence and the other of 'Saliakooriapnian' masses; or, as your favorites would say, one half of it is land or one continuous continent, and the other half is covered with water. (1.266)

This time our ship Occasion alighted on what is called the 'Persian Gulf' because we had ascertained through the Teskooano before our flight that for our further traveling, that is to reach the town of Babylon, and also for the mooring of our ship Occasion itself, the most convenient place would be that same Saliakooriapnian space of the surface of your planet now existing there under the name of the Persian Gulf. (1.321)

During this planetary tremor, an island then called 'Siapora' situated on the north side of a still existing island called 'Cyprus,' gradually in a very peculiar way entered into the planet during five terrestrial years, and while this process lasted, there proceeded in the surrounding great Saliakooriapnian space extraordinary what are called 'low' and 'high tides,' as a result of which a great deal of sand from beneath the Saliakooriap rose to the surface of this terra firma and mingled with sands of the already mentioned origin. (2.585)

Location in Book: First appearance: Chapter 17, page 230-231. Recurs on pages 266, 285, 321, and 585 in contexts ranging from terrestrial storms to planetary surface descriptions and cosmic water phenomena.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The prefix 'Salia-' may relate to saline or water-based phenomena, while 'kooriapnian' suggests a cosmic designation for large-scale spatial, environmental, and geological effects affecting water systems across terrestrial, planetary, and cosmic scales. The term demonstrates Gurdjieff's systematic approach to describing phenomena that operate at multiple levels of cosmic organization.

A technical term describing a specific type of momentum vibrations or 'rays' that acquire the property of acting on the organs of perception of beings only after passing a scientifically defined threshold. According to the law called 'Heteratoghetar,' these 'Salnichizinooarnian-momentum-vibrations' function according to the formula: 'the result of the manifestation is proportionate to the force of striving received from the shock.' In Gornahoor Harharkh's scientific demonstrations, these vibrations are produced by the clash of two parts of Okidanokh with great power (3,040,000 volts), yet do not issue from their place of arising due to special construction materials. These vibrations represent a fundamental aspect of cosmic physics, demonstrating how certain energetic phenomena require specific conditions of force and distance to affect being-perception.

Quotes from the 1950 text:

Furthermore, according to the law called 'Heteratoghetar,' the 'Salnichizinooarnian-momentum-vibrations' or 'rays' acquire the property of acting on the organs of perception of beings only after they have passed a limit defined by science in the following formula: 'the-result-of-the-manifestation-is-proportionate-to-the-force-of-striving-received-from-the-shock.' (1.169)

One of the advantages of this new invention of mine for the demonstration of the given phenomenon is that in spite of the unusual power of the process of the 'force-of-striving,' now proceeding there, the what are called 'Salnichizinooarnian-momentum-vibrations' which most beings consider also to be 'rays,' and which ought to be obtained and to issue from this process, do not issue out of the place of their arising, that is, out of this construction in which the particularities of the Omnipresent Okidanokh are being elucidated.

And in order that the beings who are outside of this part of my invention may nevertheless also have the possibility of elucidating the force of the given process, I intentionally made the composition of the material of the wall in one place such that it has the property of permitting the passage through it of the said 'Salnichizinooarnian-momentum-vibrations' or 'rays.' (1.157)

Location in Book: First appearance: Chapter 14, page 157 (appears twice on this page). Also appears on page 169 in the context of Gornahoor Harharkh's scientific demonstrations of the properties of Omnipresent Okidanokh.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The complex structure 'Salnichizinoo-arnian' suggests highly technical cosmic-scientific terminology, representing Gurdjieff's systematic approach to describing precise cosmic phenomena. The term demonstrates the sophisticated level of scientific understanding attributed to higher cosmic beings in Gurdjieff's cosmology, where even vibrations and rays have specific technical classifications and operational parameters.

A type of acid formed from 'Mamzolin' (naphtha) that appears in natural deposits in the soil of Earth. The deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha'. These acids were used in the preparation of special bamboos for the scientific experiments conducted by the Chinese brothers ChoonKilTez and ChoonTroPel in their studies of the sacred law of Heptaparaparshinokh. The bamboos were soaked in orange light obtained from burning 'Simkalash,' a clay found near Salounilovian acid deposits.

Quote from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.' (3.836)

Location in Book: Only appearance: Chapter 40, page 836. Mentioned in the context of the sophisticated experimental apparatus used by ancient Chinese learned beings to study cosmic laws.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The formation from naphtha suggests a connection to petroleum-based compounds, indicating Gurdjieff's awareness of geological and chemical processes in his cosmological framework.

A large city that served as the capital of the biggest community on the continent of Atlantis during Beelzebub's first descent to Earth. Samlios was ruled by King Appolis and was the location where Beelzebub went to resolve the difficulties of his young countryman who had become involved with the king. The city was situated on the continent Atlantis and was described as "a very large city, and was the capital of the largest community then on the planet Earth" (5.111). Samlios was destroyed during the second catastrophe when the entire continent of Atlantis was engulfed within the planet.

Quote from the 1950 text:

Having descended, I went straight from the ship Occasion to the city named 'Samlios,' situated on the said continent, where that unfortunate being of our tribe, who was the cause of this descent of mine, had the place of his existence.

The city 'Samlios' was then a very large city, and was the capital of the largest community then on the planet Earth. (15.110-111)

Location in Book: First appearance: Chapter 15, page 110. Also mentioned in Chapters 19, 23, 37 and 43 in relation to the continent Atlantis and as a point of comparison to later civilizations.

Etymology / Notes: The city housed the learned society Akhaldan with its chief cathedral, which featured a statue called 'Conscience' - an allegorical being representing perfected being-functions. Samlios appears to represent the height of Atlantean civilization before the second catastrophe, serving as a recurring reference point for the cultural achievements that were lost.

One of two suns in the solar system where planet Karatas exists, used as the basis for time calculation. Samos appears to be the moving sun whose periodic nearest approach to the sun Selos defines the duration of a "year" for planet Karatas. This astronomical relationship serves as the fundamental time-measurement system for three-brained beings on Karatas, similar to how Earth beings calculate their year based on their planet's movement in relation to their sun. The text explains that "they define the duration of their 'year' by the time of a certain movement of their planet in relation to another definite cosmic concentration" and specifies that for Karatas, this is "the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach" (16.121). During one such approach cycle, Earth completes 389 of its own yearly revolutions, demonstrating the vast difference in time scales between different planetary systems in the universe.

Quote from the 1950 text:

It is similar to our reckoning of a 'year' for our planet Karatas, which is the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach. (16.121)

Location in Book: First appearance: Chapter 16, page 121. Also appears on page 128.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Samos functions as part of a binary or dual-sun system that provides the astronomical basis for time measurement on Karatas. The relationship between Samos and Selos illustrates the relativity of time throughout the universe, where different planetary systems have vastly different temporal scales. This concept supports Gurdjieff's teaching about the relativity of time perception and the objective measurement of cosmic processes across different scales of existence.

An anatomical term referring to a specific part of the male genital organ, mentioned in the context of the discharge of waste substances from the organism. According to the text, "Great Nature has so arranged it that after its utilization the residue of this substance is discharged from the organism of boys at the place between the 'Toolkhtotino' and the 'Sarnuonino'" (42.1005). Contemporary medicine identifies this part as the "prepuce penis," while Toolkhtotino corresponds to the "glans penis." The term appears in the context of explaining the natural discharge of the substance Kulnabo and related waste materials.

Quote from the 1950 text:

The parts of the organism of boys located at the end of what is called the "genital member" and which are named in this incomparable book "Toolkhtotino" and "Sarnuonino" are named by contemporary medicine there "glans penis" and "prepuce penis." (42.1005)

Location in Book: Only appearance: Chapter 42, page 1005. Mentioned in the context of anatomical explanations related to natural bodily processes.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is presented as part of precise anatomical terminology that contrasts with contemporary medical understanding, suggesting a more detailed knowledge of bodily functions in relation to cosmic processes.

Beelzebub's first educator and teacher, described as "the fundamental cause of all the spiritualized parts of my genuine common presence." Saroonoorishan has his permanent existence on the planet Deskaldino, which Beelzebub wishes to visit on his return journey to pay respects to "the prime creator of my genuine being." The relationship is one of profound gratitude and reverence, with Beelzebub referring to him as "that Great Saroonoorishan" and expressing his desire to "fall once more at the feet of the prime creator of my genuine being" and receive his "creator-benediction" (35.658).

Quote from the 1950 text:

The point is that, in the present period of the flow of time on that planet, the Great Saroonoorishan, my first educator, so to say the fundamental cause of all the spiritualized parts of my genuine common presence, has the place of his permanent existence. (40.658)

Location in Book: Only appearance: Chapter 35, page 658. The relationship is referenced in the context of Beelzebub's request to alter the ship's course to visit Deskaldino.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The relationship represents the fundamental teacher-student dynamic in the development of higher-being-parts, suggesting that genuine education involves the creation or fundamental formation of the student's essential being rather than mere information transfer.

A maleficent chemical substance invented by German beings, representing one of five particularly harmful inventions that all end in "ine" (along with aniline, cocaine, atropine, and alisarine). Satkaine is described as "nothing else but 'Samookoorooazar,' that is to say, one of those seven what are called 'neutralizing gases' which arise and are always present in the common presence of each planet and which take part in the 'completed crystallization' of every definite surplanetary and interplanetary formation" (29.427). In separate states, these gases are "indiscriminate destroyers of the already arisen," making satkaine a substance used for mass destruction.

Quote from the 1950 text:

The first of the enumerated means, specially invented by the German beings, namely, 'satkaine,' is nothing else but 'Samookoorooazar,' that is to say, one of those seven what are called 'neutralizing gases' which arise and are always present in the common presence of each planet. (29.427)

Location in Book: Only appearance: Chapter 29, page 427. Mentioned as the first example of German chemical inventions that have maleficent effects.

Etymology / Notes: The term follows the pattern Gurdjieff notes of German inventions ending in "ine." The invention represents the perversion of natural cosmic processes for destructive purposes, transforming a substance that participates in planetary formation processes into a weapon for "speedy mass destruction of the existence of the beings of other communities" (29.427).

A reference to the legendary Arabian storyteller from "The Arabian Nights," used by Gurdjieff as a literary device and metaphor throughout the text. Scheherazade appears in various contexts as a symbol of fantasy, storytelling, and as part of Mullah Nassr Eddin's satirical observations about the distortion or trivialization of information. The term is employed both literally as the famous storyteller and metaphorically to represent ornate but ultimately insubstantial narrative embellishment, as in "several centuries ago, this 'explanation' suddenly for no reason whatever entered the favorite mole of the famous 'Scheherazade,' which that incomparable Arabian fantasist chanced to have on the right side of her adorable navel" (21.251).

Quote from the 1950 text:

As for the information which passed from generation to generation through the ordinary mass of beings of that planet, it has either completely disappeared, having been soon forgotten, or there remains of it, as our dear Mullah Nassr Eddin expresses it, only the 'tail-and-mane-and-food-for-Scheherazade.' (25.351)

Location in Book: First appearance: Chapter 1, page 10. Recurs in Chapters 21, 23, 25, and 34 as part of various metaphorical expressions and satirical observations.

Etymology / Notes: References the classical Persian/Arabian storyteller from "One Thousand and One Nights" (Arabian Nights). Gurdjieff employs her as a literary symbol representing both the power of narrative and its potential for creating fantasy divorced from reality. The phrase "tail-and-mane-and-food-for-Scheherazade" appears to be Mullah Nassr Eddin's satirical way of describing information that has been reduced to mere ornamental scraps, suggesting that like feeding a storyteller, such remnants serve only to fuel further embellishment rather than preserve authentic knowledge.

The second-being-body, also called the body-Kesdjan, is one of the three being-bodies potentially formed in a three-centered being. It is composed of finer substances than the planetary body and arises through special processes of coating and conscious development.

This body is formed from cosmic radiations - particularly from the Sun and other Tritocosmoses - and exists independently of the physical planetary body. Upon the first sacred Rascooarno (death), it separates from the planetary body and rises to a corresponding sphere in accordance with the cosmic law Tenikdoa (gravity), due to its lighter composition.

The body-Kesdjan possesses its own particular blood-like substance, being-Hanbledzoïn, which has the ability to maintain a threadlike connection across vast cosmic distances when a part is separated. This property plays a critical role in the sacred sacrament Almznoshinoo.

Its existence is limited in the postmortem state: if the higher-being-body within it has not perfected its Reason, the second-being-body eventually disintegrates. This can lead to a state called Techgekdnel, wherein a wandering higher-being-part seeks another compatible Kesdjan body in which to continue its perfection.

In the triadic law of Triamazikamno within a being, the second-being-body functions as the neutralizing force - balancing the active planetary body and the passive higher-being-body. It tends toward whichever pole - higher or lower - manifests more actively in the being's life.

Quotes from the 1950 text:

As regards the second-being-body, namely, the body-Kesdjan, this body, being formed of radiations of other concentrations of Tritocosmoses and of the Sun itself of the given solar system, and having entered after the second process of the sacred Rascooarno into the sphere just mentioned, also begins gradually to decompose, and the crystallizations of which it is composed go in various ways into the sphere of its own primordial arisings. (39.768)

In this constant struggle of theirs, the equilibrating harmonizing principle is their second-being-body, which in their own individual law of Triamazikamno represents the neutralizing source; and therefore this second being-part always remains indifferent to their mechanical manifestations, but for all their active manifestations it always tends according to the second-grade cosmic law 'Urdekhplifata' to unite with those desires of which there are more, whether in one or the other of the two mentioned opposite being-parts. (39.802)

Location in Book: Detailed primarily in Chapters 29, 34, 38, and 39 (pp. 437, 637, 727-730, 765-770, 801-802), especially in discussions on Rascooarno, Almznoshinoo, Hanbledzoïn, and the cosmic law Triamazikamno.

Etymology / Notes: The term "body-Kesdjan" refers specifically to the second-being-body when it has been fully coated and individualized. It is distinct from both the planetary body (material) and the higher-being-body (spiritual). Gurdjieff emphasizes its crucial role in postmortem states, esoteric rituals, and the struggle toward spiritual perfection.

Second-being-food refers to the cosmic substances that three-brained beings take in through breathing and through the pores of their skin, which serve for the coating and feeding of their second-being-bodies (Kesdjan). This cosmic formation is "that totality of cosmic substances which your favorites call air" and serves as essential nourishment for beings in addition to ordinary food (39.789). The active elements of this second-being-food "beginning from the nose of beings, gradually evolve with the cooperation of various processes of Harnelmiatznel of local character, and are also transmuted this time in the what are called 'lungs' of beings into Protoëhary, but into Protoëhary called 'Astralnomonian Protoëhary'" (39.789).

Quote from the 1950 text:

For this help coming from outside, Great Nature in the given case most wisely adapted the inner organization of beings in such a manner that the substances which had to enter into the common presences of beings for the coating and feeding of their second-being-bodies Kesdjan, namely, that totality of cosmic substances which your favorites call air, might at the same time serve as just such a help coming from outside for the evolution of the substances of the first-being-food. (39.788)

The functioning of the planetary body of beings of all forms of external coatings is adapted by Nature in general in such a way that the process of their nourishment with the second-being-food, which your favorites call 'breathing of air,' proceeds in them, and this nourishment is taken in not only through the organs of breathing, but also through what are called the 'pores' present in their skin. (32.647)

Location in Book: First appearance: Chapter 26, page 570. The concept recurs throughout discussions of the three being-foods, particularly in Chapter 32 (pages 647-648) and Chapter 39 (pages 789-790) in detailed explanations of cosmic substance transformations.

Etymology / Notes: The term is part of Gurdjieff's systematic exposition of the three being-foods necessary for the complete development of three-brained beings. While first-being-food (ordinary food and drink) serves the planetary body, second-being-food serves the Kesdjan body, and third-being-food serves the higher-being-body or soul. The second-being-food is composed according to the Sacred Triamazikamno from three sources: emanations of the sun, substances transformed on the planet itself, and substances from other planets of the system received through radiations.

A local catastrophic event that occurred to planet Earth, resulting in the complete destruction of the continent Atlantis and the emergence of new land masses. Unlike the first catastrophe which had cosmic implications, this second disaster was local in character and "did not threaten disaster on a large cosmic scale" (19.177). The catastrophe occurred when the planet's center of gravity finally shifted to its true center after existing in a wrong position since the first disaster, causing "the continent Atlantis, which had been the largest continent and the chief place of the being-existence of the three-brained beings of that planet during the period of my first descent, was engulfed together with other large and small terra firmas within the planet" (19.177).

Quote from the 1950 text:

This second catastrophe to the planet Earth occurred owing to the following: When during the first disaster two considerable fragments had been separated from this planet, then for certain reasons, the what is called "center-of-gravity" of the whole of its presence had no time to shift immediately into a corresponding new place, with the result that right until the second catastrophe, this planet had existed with its "center-of-gravity" in a wrong position. (19.180-181)

In this way, before the second great catastrophe to the planet Earth, many beings of the continent Atlantis already existed on this part of the continent Ashhark also, and when that second catastrophe occurred to your planet, then many of the beings who chanced to be saved from the continent Atlantis, chiefly those who already had relatives and kinsmen in that Pearl-land, also gradually collected there. (20.232)

Location in Book: First appearance: Chapter 15, page 110. Major explanations in Chapter 19, page 180, and Chapter 20, page 232. Also referenced throughout the text as a pivotal event that destroyed Atlantean civilization and led to the current continental configuration.

Etymology / Notes: The second catastrophe represents a cosmic adjustment process, where the planet's gravitational center corrected itself after the disruption caused by the first catastrophe. This event serves as a dividing line in human history, marking the end of the Atlantean period and the beginning of the current geographical and civilizational phase of Earth's development.

A category of cosmic laws that includes several specific universal principles governing various aspects of existence. Examples include "Tenikdoa" or the "law of gravity" which prevents certain substances from penetrating beyond a definite height of the atmosphere (42.1050-1051), "Attraction-and-Fusion of Similarities" which governs how particles of Etherokrilno collide and form crystallizations (39.785-786), and "Urdekh-plifata" which affects the neutralizing principle in three-brained beings (39.802). These laws operate at a fundamental level of cosmic organization, distinct from first-grade or higher-grade cosmic laws in their scope and application.

Quotes from the 1950 text:

because owing to the second grade cosmic law called Tenikdoa, or as your favorites would call it, 'law of gravity,' these substances cannot penetrate beyond a definite height of the atmosphere. (42.1051)

It is necessary to tell you also that the first appearance of every kind of concentration from the Etherokrilno which is found everywhere in the Universe owing to the second grade cosmic law, the Attraction-and-Fusion of Similarities proceeds in the following manner. (39.785-786)

A man who has in his common presence his own “I” enters one of the streams of the river of life; and the man who has not, enters the other.

The subsequent fate of any drop in the general river of life is determined at the dividing of the waters, according to the stream the drop happens to enter.

And it is determined... by the fact that one of these two streams ultimately empties itself into the ocean... in consequence of which this drop of water has the possibility to evolve, as it is, to the next higher concentration. And at the end of the flow of the other stream... into the crevices of the Earth's "nether regions," where it participates in the continuous process called "involutionary construction"... it is transformed into steam and distributed into corresponding spheres of new arisings.

After the branching of the waters, great and small successive law-conformablenesses and details for the outer movement for the purpose of actualizing the predetermined destination of both streams also ensue from these same cosmic laws... These subjectivized second-grade results, issuing from fundamental cosmic laws, sometimes function side by side, sometimes collide or cross, but never mix. (48.1229-1230)

Location in Book: First appearance: Chapter 39, page 755. Multiple second-grade cosmic laws are referenced throughout Chapter 39, with further explanation provided in Chapter 48: From the Author.

Etymology / Notes: Second-grade cosmic laws appear to govern intermediate-level cosmic processes, operating below the most fundamental laws but above local or planetary regulations. They include laws of material attraction, gravitational effects, and being-function principles that affect the formation and maintenance of cosmic concentrations and the functioning of three-brained beings.

A state that three-brained beings can achieve through the conscious and intentional fulfilling of being-Partkdolg-duty, whereby they utilize the three holy forces from the process of Djartklom in the Omnipresent-Okidanokh for their own presences. In this state, beings become individuals who have their own sacred law of Triamazikamno and thereby acquire the possibility of consciously taking in and coating in their common presence all that "Holy" which aids the actualizing of the functioning of Objective or Divine Reason in these cosmic units. This represents the goal of self-perfection for three-brained beings, achieved by properly utilizing their three independent localizations or being-brains through which the three holy forces of the sacred Triamazikamno are transformed. The text states that three-brained beings "can become such individuals as have their own sacred law of Triamazikamno and thereby the possibility of consciously taking in and coating in their common presence all that 'Holy' which, incidentally, also aids the actualizing of the functioning in these cosmic units of Objective or Divine Reason" (17.145).

Quote from the 1950 text:

Just in this is the point, that the beings having this three-brained system can, by the conscious and intentional fulfilling of being-Partkdolg-duty, utilize from this process of Djartklom in the Omnipresent-Okidanokh, its three holy forces for their own presences and bring their presences to what is called the 'Sekronoolanzaknian-state'; that is to say, they can become such individuals as have their own sacred law of Triamazikamno and thereby the possibility of consciously taking in and coating in their common presence all that 'Holy' which, incidentally, also aids the actualizing of the functioning in these cosmic units of Objective or Divine Reason. (17.145)

Location in Book: Single appearance: Chapter 17, page 145.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Sekronoolanzaknian-state represents the culmination of conscious work for three-brained beings - the achievement of having one's own sacred law of Triamazikamno operating within oneself. This state is directly contrasted with the tragic situation of Earth's three-brained beings, who possess all the necessary apparatus (three independent localizations or being-brains) but fail to achieve this state due to "irregular conditions of ordinary being-existence established by them themselves." (17.145) The term appears in the context of explaining why beings on Earth, despite having the same fundamental structure as other three-brained beings in the universe, fail to fulfill their cosmic purpose of self-perfection.

The definition captures "Sekronoolanzaknian" as representing the ultimate goal of conscious development for three-brained beings - achieving a state where they have their own sacred law of Triamazikamno operating within them, enabling them to consciously participate in cosmic processes and develop Objective Reason. This represents the tragic contrast with Earth's beings who possess the necessary apparatus but fail to achieve this state due to abnormal conditions of existence.

A being-impulse described as the "denying principle" inherent in the common presences of three-brained beings, which becomes suppressed when the sensation of "being-Partkdolg duty" or remorse of conscience arises. Self-calming represents a natural psychological mechanism that can be either beneficial or harmful depending on its application. When functioning abnormally, it becomes one of the chief evils flowing from established conditions of existence, particularly when beings develop an "evil-inner God" characterized by self-calming that prevents genuine self-perfection (32.624). The impulse can lead to inappropriate satisfaction with unmerited rights and positions rather than genuine accomplishment.

Quotes from the 1950 text:

Consequently, in their presences there arise more and more frequently the causes for the manifestation of the said being-impulse of Remorse of Conscience. And as the sensations thereby induced... infallibly lead to the suppression and the enslaving of the 'denying-principle' inherent in the common presences of the three-brained beings, called 'self-calming'... each time with the arising of this sensation of self-remorse, disagreeable to them, at first intentionally on the part of their ruminating parts, and later, thanks already to the habit which they had created, there began to be stifled and gradually to cease, 'self-criticism.' (29.538)

And all this then so happened because when the actions of the data of the Divine being-impulse began to participate in the functioning of their ordinary waking-consciousness... the consequence was that masters ceased to deprive their slaves of freedom, and various power-possessing beings of their own accord surrendered their unmerited rights, having become aware by conscience and sensing that they possessed and occupied these rights and positions not for the common welfare but only for the satisfaction of their various personal weaknesses, such for instance as 'vanity,' 'self-love,' 'self-calming,' and so on. (27.385)

Location in Book: First appearance: Chapter 13, page 105. Recurs throughout Chapters 27, 31, 34, 39, 42, 43, 44 and 48 in discussions of being-impulses and psychological mechanisms.

Etymology / Notes: Self-calming functions as a psychological defense mechanism that can either support or hinder genuine development. When operating correctly, it may provide necessary emotional regulation, but when corrupted by abnormal conditions of existence, it becomes a means of avoiding genuine self-examination and the discomfort necessary for real growth and self-perfection.

The conscious striving for the development and perfection of one's being, representing the fundamental aim of three-brained beings throughout the universe. Self-perfecting involves the intentional development of higher being-bodies and the cultivation of objective reason through conscious effort and struggle against the mechanical tendencies of the planetary body. It is listed as the second of the five "being obligolnian-strivings": "to have a constant and unflagging instinctive need for self-perfection in the sense of being" (27.386). This process requires the gradual formation of data in beings for engendering genuine conscience and the overcoming of crystallized consequences from the organ Kundabuffer.

Quotes from the 1950 text:

The second striving: to have a constant and unflagging instinctive need for self-perfection in the sense of being. (27.386)

When the abnormal conditions of ordinary being-existence were finally fixed there - in consequence of which there disappeared from their essence both the instinctive and the intentional striving for perfecting - there not only disappeared in them the need of conscious absorption of cosmic substances, but even also the very knowledge and understanding of the existence and significance of higher being-foods. (39.782)

Location in Book: First appearance: Chapter 16, page 126. Appears frequently throughout the text with approximately 27 instances across 14 chapters (17, 19, 26, 27, 30, 34, 38, 39, 42, 43, 44, 45, and 48). Major discussions include the sacred ways of Faith, Hope, and Love (27.353), the five being obligolnian-strivings (27.386), and the loss of instinctive striving due to abnormal conditions of existence (39.782).

Etymology / Notes: Self-perfecting represents the conscious work necessary for the coating and development of higher being-bodies, requiring the transformation of cosmic substances through the proper use of being-foods and the development of objective reason. It stands in contrast to mechanical existence and requires ongoing conscious effort throughout a being's existence.

One of two suns in the solar system where planet Karatas exists, serving as the reference point for time calculation in relation to the sun Samos. Selos functions as the stationary or reference sun to which Samos makes its periodic nearest approach, and this cyclical movement defines the duration of a "year" for planet Karatas. This dual-sun system provides the astronomical foundation for time measurement used by three-brained beings on Karatas, paralleling how Earth beings calculate their year based on planetary movement relative to their sun. The text describes the Karatas year as "the period of time between the nearest approach of the sun 'Samos' to the sun 'Selos' and its next similar approach" (16.121). This cosmic time scale demonstrates the vastly different temporal relationships throughout the universe, with one Karatas year equivalent to 389 Earth years, illustrating the relative nature of time across different planetary systems.

Quote from the 1950 text:

And it is also calculated that during the period of Time in which the sun 'Samos' actualizes its nearest approach to the sun 'Selos,' which period of the flow of Time is considered a 'year' for the planet Karatas, the planet Earth actualizes in relation to its Sun 'Ors' three hundred and eighty-nine of its 'Krentonalnian-revolutions.' (16.128)

Location in Book: First appearance: Chapter 16, page 121. Also appears on page 128.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Selos serves as the reference point in a dual-sun system that establishes the temporal framework for planet Karatas. The Samos-Selos relationship exemplifies the cosmic principle of relativity in time measurement, where different planetary systems operate on vastly different temporal scales. This astronomical arrangement supports Gurdjieff's teaching about the objective nature of time and its varying manifestations throughout different levels of cosmic existence.

One of two terrestrial three-brained beings who became genuine initiates and co-founded the brotherhood "Tchaftantouri" (meaning "To-be-or-not-to-be-at-all") five years before the arrival of Ashiata Shiemash. Along with Poundolero, Sensimiriniko had already "coated" his higher being-parts to the gradation called "completion" and perfected them to the required gradation of Sacred Objective Reason. Their perfected higher being-parts became worthy to have their further existence on the holy planet Purgatory (27.366-367). Both initiates recognized that "something very undesirable" had been acquired in their general organization and sought to remove it through their own inner data.

Quote from the 1950 text:

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.'

I must remark by the way, that both of these two terrestrial genuine initiates of that time had already by then 'coated' in their common presences their higher being-parts to the gradation called 'completion' and hence they had time during their further existence to perfect these higher parts of theirs to the required gradation of Sacred Objective Reason. (27.366)

Location in Book: First appearance: Chapter 27, page 366. Mentioned in the context of pre-Ashiatian genuine initiates who achieved completion of their higher being-development.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sensimiriniko represents the possibility of genuine initiation and self-perfection even before the mission of Ashiata Shiemash, demonstrating that individual beings could achieve completion through conscious work and recognition of their internal obstacles.

Sacred cosmic beings of high rank who, along with Cherubim, serve in the presence of the unibeing common father and participate in cosmic governance. Seraphim appear in various contexts: as members of Most High Sacred commissions dealing with planetary catastrophes, as beings who dwell with our creator omnipotent on the Most Great and Most Most Holy Sun Absolute, and as participants in sacred cosmic processes. They are mentioned alongside Archangels, Angels, and Cherubim as part of the celestial hierarchy, with one Seraphim serving as the "second assistant" to the Archangel Looisos during his appearance to Beelzebub (19.179). Seraphim also participate in sacred canticles that convey cosmic knowledge.

Quotes from the 1950 text:

...within half a Martian year, a number of Archangels, Angels, Cherubim, and Seraphim did appear there, most of whom had been members of that Most Great Commission which had already appeared on our planet Mars during the first great catastrophe to that planet of yours. (19.179)

...our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being. (39.748-749)

Location in Book: First appearance: Chapter 19, page 179. Also referenced in Chapter 39, page 749, and in other contexts involving cosmic hierarchy and sacred processes.

Etymology / Notes: Seraphim represents the traditional highest order of angels in various religious traditions, here incorporated into Gurdjieff's cosmic hierarchy. They function as cosmic administrators and sources of sacred knowledge, participating in both the governance of cosmic processes and the transmission of sacred canticles that preserve cosmic truths.

The sacred sacrament for the continuation of species, involving the mixing and transformation of two kinds of being-Exioëhary (reproductive substances). One kind is transformed for the affirming principle in "Actavus" beings (males), and the other for the denying principle in "Passavus" beings (females). This sacrament is considered "the most sacred of all sacred Divine sacraments" and is performed during specific cosmic periods called "Dionosks of the sacred sacraments of Serooazar," which correspond to spring days when cosmic concentrations begin new completing movements (39.795). The process involves the transformation of substances that serve the cosmic Trogoautoegocratic process through reciprocal feeding and maintenance.

Quotes from the 1950 text:

There I will explain to you sometime in detail where and how the sacred sacrament of Serooazar proceeds with the substances being-Exioëhary 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 Exioëhary are obtained. (39.796)

Whereas, this same 'being-act,' which for your favorites has been turned into their chief vice, constitutes and is considered everywhere in our Great Universe for beings of all kinds of natures, as the most sacred of all sacred Divine sacraments. (39.794-795)

Location in Book: First appearance: Chapter 39, page 794. The term recurs in the context of sacred Dionosks and cosmic reproductive processes.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Serooazar represents the cosmic significance of reproductive processes, elevating them from mere biological functions to sacred cosmic sacraments that participate in universal maintenance and the continuation of cosmic evolution through the transformation of higher substances.

A systematic classification method developed by the Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel for analyzing cosmic phenomena. After investigating opium, the "white-ray," and sound, they discovered that "all the separate and, by their exterior, independent phenomena - if each of them is taken as a unit - are in the totality of their manifestations again seven secondary independent units, having their own subjective properties; that these secondary independent units in their turn, consist of seven tertiary units, and so on to infinity." (40.827-828)

Quote from the 1950 text:

Namely, the first seven fundamental aspects of each whole they called: (1) Erti-Pikan-On (2) Ori-Pikan-On (3) Sami-Pikan-On (4) Okhti-Pikan-On (5) Khooti-Pikan-On (6) Epsi-Pikan-On (7) Shvidi-Pikan-On

And the secondary: (1) Erti-Noora-Chaka (2) Ori-Noora-Chaka (3) Sami-Noora-Chakoo (4) Okhti-Noora-Chaka (5) Khooti-Noora-Chaka (6) Epsi-Noora-Chaka (7) Shvidi-Noora-Chakoo (40.828)

Location in Book: Single appearance: Chapter 40, pages 827-828. The system represents the second major rediscovery of the Law of Seven on Earth after the loss of Atlantis.

Etymology / Notes: This classification system demonstrates Gurdjieff's pedagogical reinforcement of seven-fold organization as a universal cosmic principle. The Chinese brothers' methodology parallels other seven-fold systems throughout the text, including musical octaves, cosmological scales, and chemical classifications, establishing the omnipresence of the Law of Heptaparaparshinokh in all cosmic phenomena.

The seven-day weekly division system first established on the continent Atlantis, expressing the Law of Sevenfoldness and later adopted by the Babylonian learned beings who belonged to the club of Adherents-of-Legominism. Each day was devoted to a specific branch of knowledge or artistic expression, with the Atlantean names being "Adashsikra, Evosikra, Cevorksikra, Midosikra, Maikosikra, Lookosikra, Soniasikra" (30.464), corresponding to the contemporary "Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday." The Babylonian system assigned each day to particular artistic and scholarly activities: Monday (religious and civil ceremonies), Tuesday (architecture), Wednesday (painting), Thursday (religious and popular dances), Friday (sculpture), Saturday (mysteries/theater), and Sunday (music and song).</p

Quotes from the 1950 text:

Here it is interesting to notice that this definite period of the flow of time, namely, a week, has always been divided on your planet into seven days; and this division was even made by the beings of the continent Atlantis, who expressed in it that same Law of Sevenfoldness with which they were quite familiar.

The days of the week were then on the continent Atlantis called as follows:

1. Adashsikra
2. Evosikra
3. Cevorksikra
4. Midosikra
5. Maikosikra
6. Lookosikra
7. Soniasikra. (30.464)

Well then, as I have already told you, they then devoted each day of the week to the production of one or another specialty, either of their hands or of some other form of consciously designed being-manifestation.

Namely, Mondays they devoted to the first group, and this day was called the 'day-of-religious-and-civil-ceremonies.'

Tuesdays were given over to the second group and was called the 'day-of-architecture.'

Wednesday was called the 'day-of-painting.'

Thursday, the 'day-of-religious-and-popular-dances.'

Friday, the 'day-of-sculpture.'

Saturday, the 'day-of-the-mysteries,' or, as it was also called, the 'day-of-the-theater.'

Sunday, the 'day-of-music-and-song.' (30.464-465)

Location in Book: First appearance: Chapter 30, page 463. Extensive discussion continues through page 471.

Etymology / Notes: The Atlantean names appear to be original Gurdjieffian coinages with no apparent derivation from known linguistic roots. This system represents a conscious application of the Law of Sevenfoldness to temporal organization, linking cosmic law with practical human activity. The Babylonian adaptation of this system was specifically designed for the transmission of knowledge through Legominism, with each day's activities serving as vehicles for encoding "fragments-of-knowledge" through intentional deviations from lawful movements and constructions. The system demonstrates how ancient beings consciously organized time and activity according to objective cosmic laws rather than arbitrary convenience.

An ancient Chinese science of vibrations representing fragments of the genuine knowledge about the sacred Heptaparaparshinokh. "This science is nothing but fragments of the above mentioned totality of true information concerning the sacred Heptaparaparshinokh cognized by the great Chinese twin brothers and by other genuine ancient scientists and then called by them the 'totality of true information about the law of Ninefoldness'" (41.871-872). The science distinguishes between "creative vibrations" and "momentum vibrations," demonstrating how proper understanding of cosmic vibrations can produce tangible effects through correctly tuned instruments.

Quotes from the 1950 text:

When during our conversation which dealt exclusively with the knowledge now called there Shat-Chai-Mernis, we came to speak of the nature and the significance of vibrations in general, and when we happened to talk about the octave of sound, Hadji-Asvatz-Troov then said that not only had the octave of sound seven aspects of relatively independent whole manifestations, but that the vibrations of any one of these relatively independent manifestations follow, in their arising as well as in their manifestation, the same conformity to law. (41.879-880)

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

Location in Book: First appearance: Chapter 41, page 871. Recurring on pages 872, 874, 880, 892, 893, and 902 in the context of Beëlzebub's encounter with the Bokharian dervish Hadji-Asvatz-Troov, who demonstrated practical applications of this ancient knowledge.

Etymology / Notes: The name appears to be of Chinese origin, representing one of the few surviving fragments of genuine ancient knowledge about cosmic laws. Hadji-Asvatz-Troov used this science to create instruments capable of producing "creative vibrations" through properly tuned strings made of specific materials (certain metals or goat gut), demonstrating effects such as withering flowers through vibrational influence. This knowledge was passed through a very limited number of initiated beings and represents practical application of the law of Heptaparaparshinokh in the field of sound and vibration.

A Russian figure mentioned in two comparative expressions illustrating excessive or violent treatment. On page 224, he "mauled his favorite goat," serving as a comparison for how terrestrial beings physically attack those who offend them: "he would simply maul the offender as the Russian Sidor once mauled his favorite goat" (20.224). On page 707, he "stripped his goats," used to describe how contemporary beings have distorted religious teachings: "though the three-brained beings there of former centuries 'stripped' both these teachings much as the Russian Sidor 'stripped' his goats" (38.707).

Quotes from the 1950 text:

And at times if the offended one had greater physical strength, and an important power-possessing being with whom he was not on very good terms was not watching him, he would simply maul the offender as the Russian Sidor once mauled his favorite goat. (20.224)

...though the three-brained beings there of former centuries 'stripped' both these teachings much as the Russian Sidor 'stripped' his goats, yet nevertheless some even down to the present time believed in something and hoped for something owing to these teachings, and thereby made their desolate existence a little more bearable. (383.707)

Location in Book: Two appearances: Chapter 20, page 224 and Chapter 38, page 707. Both instances use Sidor as a comparative figure to illustrate excessive treatment - physical violence in the first case, and thorough distortion of religious teachings in the second.

Etymology / Notes: Sidor appears to be a Russian folk character known for rough treatment of his animals, used by Gurdjieff as a vivid comparison for destructive behavior. The two contexts suggest Sidor was notorious for both physical violence toward his favorite goat and for thoroughly "stripping" (presumably shearing or skinning) his goats, making him an apt metaphor for both physical brutality and systematic destruction of valuable things.

Food preservation containers used by the beings of Maralpleicie, made from finely ground mother-of-pearl, hen's egg yolks, and glue from the Choozna sturgeon. "Those beings of Maralpleicie, however, preserved their edible products sealed hermetically not in 'poison-exuding tin cans,' such as the contemporary beings of the continent America use, but in what were then called 'Sikharenenian vessels'" (42.962). These vessels had the appearance of unpolished glass jars but were eventually abandoned when rational beings discovered they caused atrophy of "organic shame" in those who habitually consumed products preserved in them.

Quote from the 1950 text:

Those Sikharenenian vessels in Maralpleicie were prepared from very finely ground, what are called there 'mother-of-pearl,' 'yolks of hen's eggs,' and a glue obtained from the fish named the Choozna sturgeon.

These vessels had the appearance and quality of the unpolished glass jars now existing there on your planet.

In spite of all the obvious advantages of preserving products in such vessels, yet nevertheless, when certain beings with Reason in the country Maralpleicie constated that in those beings who habitually used products preserved in this way there was gradually atrophied what is called 'organic shame,' then, having succeeded in widely spreading among the other ordinary beings information about this constation of theirs, all the other surrounding beings, similar to them, gradually ceased to employ this method, and eventually it was so completely dropped from common use that even the knowledge that such a method had ever existed failed even to reach the fifth or sixth generation after them. (42.962-963)

Location in Book: Single appearance: Chapter 42, page 962. The term appears in Beëlzebub's comparison of ancient and modern food preservation methods, specifically contrasting these vessels with the "poison-exuding tin cans" of contemporary America.

Etymology / Notes: The term appears to combine "Sikharenen" (possibly indicating a specific type or quality) with "vessels." These containers represent an example of ancient technology that was superior to modern methods but was wisely abandoned when harmful side effects were discovered. The story illustrates how beings with genuine reason recognized that preserving food in certain ways had detrimental effects on human psychology, specifically causing the atrophy of "organic shame" - an essential quality for proper moral functioning.

A sacred religious rite created by the Great Moses specifically for boys, identical to the contemporary practice of circumcision. "The sacred 'Sikt ner chorn' was specially created for boys and the sacred 'Tzel putz kann' for girls, and they were to be obligatorily performed on all children of both sexes" (42.1007). This rite involves cutting the "Vojiano" or "frenum penis" to sever the connection between the head and the skin covering it, creating free movement of the prepuce and preventing the accumulation of substances that cause harmful itching leading to the maleficent habit of onanism.

Quotes from the 1950 text:

The rite of "Sikt ner chorn," for instance, was identical with your sooniat. By cutting what is called the "Vojiano" or the "frenum penis" of boys, the connection is severed between the head and the skin covering it, and thus there is obtained the free movement of this skin, or, as it is called, "prepuce penis." (42.1007)

These two rites were created by the Great Moses and introduced then into the ordinary life of the Judaic people in order to counteract that maleficent invention of clothes, thanks to which those factors were destroyed which were provided by Nature for the protection of these organs from the harmful action of the substances given off by them; and these two rites were transmitted from generation to generation, both to the followers of this Judaic religion themselves as well as to others who took over these useful rites almost unchanged. (42.1009)

Location in Book: Two appearances: Chapter 42, pages 1007 and 1009. The term appears in the context of an explanation about ancient Jewish religious customs designed to prevent childhood onanism and maintain proper hygiene.

Etymology / Notes: The term appears to be of ancient Hebrew or Egyptian origin, representing one of two sacred rites created by Moses (the other being "Tzel putz kann" for girls). The Great Moses, who learned medicine from Egyptian high priests who inherited knowledge from Atlantis, designed these rites to counteract the harmful effects of wearing clothes, which destroyed natural protective factors. The rite continued to be transmitted through generations and was adopted by early Christians before eventually disappearing from their practices, while remaining among Jewish followers as circumcision.

Initial cosmic formations that arise on planets during the transition of fundamental sacred laws, also called "Microcosmoses," representing the smallest "relatively independent formation" that maintains "the very smallest similarity to the Whole." (39.760) These formations serve as the foundational basis from which all subsequent life forms develop, including the "Tetartocosmoses" (three-brained beings such as humans). As Beelzebub explains: "owing to all the aforesaid, there first arose on this planet Earth also, as there should, what are called 'Similitudes-of-the-Whole,' or as they are also called 'Microcosmoses'" (9.85-86).

Quote from the 1950 text:

So, my boy, owing to all the aforesaid, there first arose on this planet Earth also, as there should, what are called 'Similitudes-of-the-Whole,' or as they are also called 'Microcosmoses,' and further, there were formed from these 'Microcosmoses,' what are called 'Oduristelnian' and 'Polormedekhtic' vegetations.

Still further, as also usually occurs, from the same 'Microcosmoses' there also began to be grouped various forms of what are called 'Tetartocosmoses' of all three brain-systems.

And among these latter there then first arose just those biped 'Tetartocosmoses' whom you a while ago called 'slugs.' (9.85-86)

Location in Book: Single appearance: Chapter 9, page 86.

Etymology / Notes: The term represents Gurdjieff's technical description of the cosmic principle whereby the smallest formations on planets must contain within themselves the essential characteristics of the universal Whole. This reflects the hermetic principle "as above, so below" - that each level of creation contains the structural patterns of all higher levels. The alternative term "Microcosmoses" emphasizes their role as miniature universes containing the fundamental laws and possibilities of the greater cosmos. These formations serve as the generative source for all subsequent biological evolution on a planet, following the sacred cosmological laws that govern universal creation and maintenance.

A type of clay found deposited in Earth's soil, used by ancient learned beings for producing orange light when burned. The clay deposits are typically located "near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha'" (40.836). This special clay was utilized in scientific experiments by great learned beings who required either "absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash'" (40.836) for conducting precise investigations into the laws of vibrations and cosmic phenomena.

Quotes from the 1950 text:

A long time before the experiments many of these bamboos were soaked together in absolute darkness, or in, as is said there on the Earth, orange 'light' obtained from the burning of 'Simkalash' which was obtained from a certain kind of what is called 'clay' deposited in the soil of your planet, and the deposits of which are usually found near accumulations of 'Salounilovian acids,' which in their turn are formed from 'Mamzolin' or, as your favorites call it, 'naphtha.' (40.836)

These latter preparations were of course also made in absolute darkness, or in the orange light of Simkalash. (40.837)

Location in Book: First appearance: Chapter 40, page 836. Also appears on page 837.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The clay's specific association with naphtha (petroleum) deposits suggests it may be a bituminous or oil-bearing clay that produces a particular quality of orange light when burned. Its use in scientific experiments requiring special lighting conditions indicates the ancient learned beings understood that certain investigations into cosmic laws required precise environmental controls, including specific wavelengths of light that would not interfere with delicate observations of vibrational phenomena.

The original name of a settlement established by Buddhist sectarian followers called "The Self-tamers" who migrated from Pearlland to an isolated location to practice their special form of "suffering in solitude." This settlement later became "the principal center for all the beings of that region" and eventually "the whole country also came to be called by the same name" (22.255). The name was "afterwards changed several times and now it is called 'Tibet'" (22.255). The settlement was founded by these sectarians specifically to find "some inaccessible place where other beings similar to themselves, not belonging to the sect and not initiated into its 'arcana,' should not prevent them from producing upon themselves this same 'suffering' of special form which they had invented" (22.257).

Quotes from the 1950 text:

We traveled under these conditions more than a month of their time, and finally we came upon a small settlement of the three-brained beings who, as it appeared later, had only recently migrated there from Pearl land.

As we afterwards learned, this settlement was called 'Sincratorza'; and when this region was subsequently populated and this same place became the principal center for all the beings of that region, the whole country also came to be called by the same name.

The name of this place was afterwards changed several times and now it is called 'Tibet.' (22.255)

When after long searching they finally found this same place which we had happened to come upon - a place well suited for such a purpose as theirs - they, already solidly organized and materially secured, migrated together with their families, with great difficulties, there to that place almost inaccessible to their ordinary countrymen; and this place they then first called, as I have already told you, 'Sincratorza.' (22.257)

The said schism among them had occurred not long before our chance meeting with them, and at the time when we came upon that Sincratorza, they were already beginning little by little to migrate to other places which they had recently found and which were even more suitable for an isolated existence. (22.257)

Location in Book: First appearance: Chapter 22, page 255. Also appears on pages 257 and 258.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sincratorza represents a significant geographical and spiritual landmark in the narrative, serving as the ancient name for what became Tibet. The settlement's establishment demonstrates the tendency of religious sectarians to seek isolation for extreme spiritual practices, eventually leading to a schism between the "Orthodoxhydooraki" (22.258) (who remained faithful to their original obligations) and the "Katoshkihydooraki" (22.258) (who renounced certain obligations after their wives rebelled against the harsh practices). The name change to Tibet marks the historical transformation from a small sectarian settlement to a major spiritual center, illustrating how religious movements can evolve into entire cultural regions.

A small continent that existed near Africa in ancient times, which was completely destroyed during the second Transapalnian perturbation. Sinndraga housed one of the seven exact copies of Makary Kronbernkzion's Boolmarshano (sacred text) "The Affirming and Denying Influences on Man," which was "assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa" (44.1133). Like Atlantis, this continent "entered with all that was on it within the planet" (44.1133) during the catastrophic geological upheaval, resulting in the complete loss of this important repository of ancient wisdom.

Quote from the 1950 text:

One of these mentioned copies, as my what is called 'Spipsychoonalian investigations' cleared up for me, was then assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa.

During the second Transapalnian perturbation to that ill-fated planet, this small continent 'Sinndraga,' also just like the continent Atlantis, entered with all that was on it within the planet. (44.1133)

Location in Book: Single appearance: Chapter 44, page 1133. Also mentioned on the same page in the continuation of the discussion.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sinndraga represents one of the lost repositories of ancient sacred knowledge, emphasizing the theme of wisdom being destroyed through cosmic catastrophes. The continent's destruction during the second Transapalnian perturbation parallels the fate of Atlantis, serving as an example of how sacred teachings and their physical repositories can be lost to planetary upheavals. The loss of the Boolmarshano copy housed there illustrates the fragility of knowledge transmission and the cosmic-scale obstacles facing the preservation of sacred wisdom across generations. This geographical reference reinforces Gurdjieff's narrative technique of using lost continents to explain both the origins and the systematic destruction of ancient esoteric knowledge which is a recurring theme in Beelzebub's Tales to His Grandson.

Unusual results that arise in higher being-bodies due to cosmic contamination from the "Geneotriamazikamnian contact" (39.799) that occurred after the Choot-God Litanical period. These sins result from "certain manifestations of other parts of the given being, in whom these sacred arisings were coated, began to enter and to be assimilated in the composition of the presences of these higher parts and to give also very unusual results which afterwards came to be called and are called until now 'sins-of-the-body-of-the-soul'" (39.799). This contamination prevents higher being-bodies from uniting with the Most Most Holy Protocosmos, even when they have reached the required gradation of Objective Reason, because they no longer correspond to the conditions of existence in that sacred sphere.

Quote from the 1950 text:

And it was from this time on, that these sacred arisings began to have in their presences special properties which were obtained from this, that certain manifestations of other parts of the given being, in whom these sacred arisings were coated, began to enter and to be assimilated in the composition of the presences of these higher parts and to give also very unusual results which afterwards came to be called and are called until now 'sins-of-the-body-of-the-soul.'

Just these same various results served as a cause for this, that these cosmic formations, even if they had in their perfecting reached to the required gradation of Objective Reason, yet they had ceased to correspond in their common presences to the conditions of existence in the sphere of the Most Most Holy Protocosmos, and from that time on they lost the possibility of being deemed worthy to unite themselves with it. (39.799)

Location in Book: Single appearance: Chapter 39, page 799.

Etymology / Notes: This term represents one of Gurdjieff's most profound cosmological concepts, describing the cosmic consequences of a fundamental disruption in the sacred order. The "sins" are not moral transgressions but cosmic contaminations that occur when unusual vibrations from perfected beings unite with the sacred Theomertmalogos in the atmosphere of the Most Most Holy Sun Absolute. This creates a "Geneotriamazikamnian contact" (39.799) that changes the pure emanations, causing higher being-bodies to develop special properties that prevent their ultimate reunion with the Source. The concept illustrates the cosmic tragedy where even beings who achieve Objective Reason become cosmically "stained" and require special divine intervention (the establishment of Purgatory) to purify themselves. This represents Gurdjieff's explanation for why spiritual development alone is insufficient without proper cosmic conditions and a crucial element in understanding Gurdjieff's explanation for the establishment of Purgatory and the cosmic obstacles facing spiritual development.

An ancient surgical procedure equivalent to what is now called "Caesarian operations," used by beings on the island of Balakhanira before the loss of Atlantis. This medical intervention became necessary due to a progressive narrowing of the pelvis in females of that particular group, which eventually made natural childbirth impossible. "Two centuries before the final cessation of their race, they were already producing all the accidental conceptions in them and the so to say 'haphazard' forming of these conceptions for their appearance, as is said there, 'in God's World' by the means then called 'Sitrik,' namely, by means of what is now called Caesarian operations" (42.1054). This anatomical degeneration ultimately led to the complete extinction of this isolated group through a process the learned members of the society Akhaldan called "Dezsoopsentoziroso."

Quote from the 1950 text:

This extraordinary particularity was that several centuries before the final cessation of their race, there began gradually to narrow in their beings of the female sex what is called the pelvis.

The progressiveness of this narrowing was such that two centuries before the final cessation of their race, they were already producing all the accidental conceptions in them and the so to say 'haphazard' forming of these conceptions for their appearance, as is said there, 'in God's World' by the means then called 'Sitrik,' namely, by means of what is now called Caesarian operations. (42.1054)

Location in Book: Single appearance: Chapter 42, page 1054.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Sitrik represents an example of how biological/medical necessity can drive technological innovation, even in ancient times. The procedure was developed in response to a specific evolutionary dead-end where natural anatomical changes made conventional childbirth impossible. This historical example serves within Gurdjieff's narrative to illustrate how isolated populations can develop unique adaptive responses to biological challenges, while also demonstrating the tragic inevitability of extinction when such adaptations prove insufficient. The term also reflects Gurdjieff's detailed attention to the medical and biological aspects of human existence within his cosmological framework.

A severe psychophysical shock that threatens to shatter the connection between separate being-centers in a three-brained being. This term describes an extreme state of traumatic disruption that can occur when a being experiences devastating emotional shock, such as learning of the violent death of a beloved friend. As Beelzebub explains when learning of his friend's murder: "So when I learned about this terrible fact, there almost occurred in my whole presence a 'Skinikoonartzino,' that is to say, the connection between my separate being-centers was almost shattered" (19.204). This represents one of the most dangerous states a being can experience, where the fundamental unity of the thinking, feeling, and moving centers becomes critically endangered.

Quote from the 1950 text:

I have already told you, that I had begun to love him as one of my nearests. So when I learned about this terrible fact, there almost occurred in my whole presence a 'Skinikoonartzino,' that is to say, the connection between my separate being-centers was almost shattered. (19.204)

Location in Book: Single appearance: Chapter 19, page 204.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Skinikoonartzino represents one of Gurdjieff's most sophisticated psychological concepts, describing a state of trauma so severe that it threatens the fundamental organizational structure of consciousness itself. It is a critical psychological concept within Gurdjieff's understanding of being-structure, describing a state where extreme trauma threatens the fundamental integrity of a being's psychophysical unity. The condition specifically targets the connections between the three separate being-centers (thinking, feeling, and moving), which normally function in coordination and illustrates the delicate nature of the coordination. This term illustrates Gurdjieff's sophisticated understanding of how severe emotional shock can disrupt the basic organizational structure of consciousness itself, potentially leading to psychological fragmentation or complete psychic breakdown. The concept emphasizes the delicate nature of being-integration and the catastrophic effects that overwhelming trauma can have on a being's fundamental coherence.

A state of being characterized by grumbling or complaining, as experienced by beings from Beelzebub's planet. The term is used in conjunction with "Tsirikooakhtz" (irritability) to describe Ahoon's disagreeable condition following a misunderstanding with German beings on Earth. According to Beelzebub, this new German word "doctor" made Ahoon "for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess" (31.554)

Quote from the 1950 text:

Tell us, old man, how this then happened and what made you for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess. (31.554)

Location in Book: Single appearance: Chapter 31, page 554. The term appears only in this specific context.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The consonant-heavy construction with the "iny" ending creates a somewhat whining or complaining sound, fitting for a word describing grumbling behavior. The pairing with "Tsirikooakhtz" (irritability) indicates these are complementary emotional states from the psychological vocabulary of beings on Beelzebub's planet, demonstrating that even highly developed cosmic beings experience disagreeable emotional states, though perhaps with more precise terminology than Earth beings possess.

A type of cosmic contact that results in catastrophic transformation, occurring when accumulated Hanbledzoin meets with "reinforced blending of the sacred active element Okidanokh" in the atmosphere. As described in the narrative, "between these two cosmic 'results,' still only in the process of transition from one definite cosmic phenomenon to another, a what is called 'Sobrionolian contact' resulted" (38.731). This contact produces the accelerated cosmic phenomenon called "Noughtounichtono" - the sudden and instantaneous evolution of all cosmic formed crystallizations, transforming everything into the prime source substance Etherokrilno.

Quote from the 1950 text:

This Sobrionolian contact, or as it would be said on your planet Earth this 'explosion,' was so powerful that during this Noughtounichtono there, everything without any exception was transformed into Etherokrilno, both the planetary body of the chief of this small group of beings as well as all the six other brethren there who had completed this sacred sacrament, and likewise in general all the spiritualized or only concentrated surplanetary formations which were in the given region within an area of one 'Shmana,' or as your favorites would say 'one square kilometer.' (38.731-732)

Location in Book: Single appearance: Chapter 38, page 731.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The contact occurs specifically in the context of a failed sacred ritual attempt by terrestrial initiates, resulting in the complete destruction of all spiritual and material formations within a one-kilometer radius and the loss of all sacred texts and knowledge belonging to the genuine initiated beings. The term describes a specific type of cosmic catastrophe that occurs when accumulated Hanbledzoin (a substance produced during certain sacred rituals) meets with atmospheric concentrations of Okidanokh, resulting in the complete transformation of all matter in the affected area into the prime source substance Etherokrilno. This particular incident destroyed all the sacred knowledge and texts belonging to genuine terrestrial initiates, representing a significant loss in the narrative's spiritual history.

The name given by contemporary terrestrial three-brained beings to "the totality of these small localizations" of their third brain, dispersed throughout their common presence but concentrated chiefly "in the region of what is called the 'pit of the stomach'" (39.780). Originally, this third brain was localized in one place in the breast region, but Nature was compelled to change its system of localization, gradually dispersing it into small concentrations scattered over the whole planetary body. The beings themselves also call this "the 'complex of the nodes of the sympathetic nervous system'" (39.780). These scattered nerve nodes serve as a neutralizing principle, accumulating "all the results obtained from the affirming and denying manifestations of their head-brain and spinal marrow" (39.780).

Quotes from the 1950 text:

That is to say, she gradually dispersed the localization of this organ, which had had its concentration in one place in them, into small localizations over the whole of their common presence, but chiefly in the region of what is called the 'pit of the stomach.' The totality of these small localizations in this region they themselves at the present time call the solar plexus or the 'complex of the nodes of the sympathetic nervous system.' (39.780)

...most of the separate parts of this being brain are localized in them, just in that place of their planetary body where such a normal being brain should be, namely, in the region of their breast, and the totality of these nerve-nodes in their breast, they call the 'Solar Plexus.' (17.147)

Location in Book: First appearance: Chapter 1, page 37. Recurs (1.45), (17.147) and (39.780) with the most detailed explanation.

Etymology / Notes: The term reflects the beings' own designation for what was originally a unified brain center but became dispersed into small localizations throughout the body due due to the deterioration of their being-existence. This transformation represents a fundamental change in the three-brained beings' inner organization, with the solar plexus now serves as the neutralizing principle in the triad of brain centers, accumulating results from the interactions between the head-brain and spinal marrow, and is a crucial component in the triad of brain centers (head-brain, spinal marrow, and solar plexus) that function according to the law of the sacred Triamazikamno.

A term used by the Babylonian learned beings to designate "various procedures and ceremonies which have already been established for centuries in the social and family life of people and which automatically pass from generation to generation" (30.460). These human ceremonial forms served as one of two primary means for transmitting true knowledge to future generations, alongside Afalkalna (material productions). As described in the text, "In regard to the human Soldjinoha, as for instance various 'mysteries,' 'religious ceremonies,' 'family and social customs,' 'religious and popular dances,' and so on, then although they often change in their external form with the flow of time, yet the impulses engendered in man through them and the manifestations of man derived from them always remain the same" (30.460). The Babylonian learned beings intended to encode knowledge within these ceremonial forms using the Law of Sevenfoldness, ensuring transmission across generations.

Quotes from the 1950 text:

I personally suggest that this transmission to future generations be made through the human what are called 'Afalkalna,' that is through various productions of man's hands which have entered into use in the daily life of the people, and also through the human 'Soldjinoha,' that is through various procedures and ceremonies which have already been established for centuries in the social and family life of people and which automatically pass from generation to generation. (30.460)

Well then, of the knowledge now existing which we have personally attained or which has reached us from times past, just that knowledge which we shall agree is useful for our remote descendants, must be indicated in some way or other in the said human Afalkalna and Soldjinoha, so that in the future it may be perceived by the pure Reason of man by means of this great Universal Law. (30.461)

Location in Book: First appearance: Chapter 30, page 460. Recurs on pages 461, 517, and 519 in the context of the Babylonian transmission methods and their subsequent fate.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Most of these transmission vehicles were destroyed through the beings' processes of "reciprocal destruction" and the general deterioration of conscious knowledge. However, one branch of Soldjinoha survived: "sacred dances," which still contained encoded information accessible through conscious labor (30.519). The term represents one of Gurdjieff's key concepts for how esoteric knowledge can be preserved through traditional ceremonial forms that naturally persist across generations. Unlike material productions (Afalkalna), these ceremonial procedures maintain their essential impulse-generating qualities even when their external forms change over time. The Babylonian learned beings intended to encode vital knowledge within these cultural vehicles using the Law of Sevenfoldness, though most were subsequently lost except for "sacred dances" which still contained accessible encoded information.

A cosmic law that affects all three-brained beings throughout the universe, periodically engendering in them an increased need for evolving in the sense of acquiring Objective Reason. While three-brained beings on other planets "await the action of Solioonensius with impatience because, thanks to it, the need for evolving, in the sense of the acquiring of Objective Reason by them, increases in them by itself" (34.622), on Earth this law produces abnormal results due to the beings' deteriorated conditions of existence. The law's action is triggered by cosmic causes flowing from "the common cosmic Harmonious Movement," specifically involving "the periodic tension of the sun of its system, which tension proceeds in its turn thanks to the influence upon this sun of a neighboring solar system, which exists under the name of 'Baleaooto'" (34.622). On Earth, instead of promoting genuine self-perfection, this law often manifests as the "need of freedom" that serves as a fundamental cause of revolutionary processes and social upheavals.

Quotes from the 1950 text:

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

The only difference is in this, that your favorites await these feasts of theirs with impatience because on these 'holydays' it has become customary among them to allow themselves to be more 'jolly' and to 'booze' freely; while the beings of the other planets await the action of Solioonensius with impatience because, thanks to it, the need for evolving, in the sense of the acquiring of Objective Reason by them, increases in them by itself. (34.622-623)

The tension in all the planets acts also on the common presences of all beings arising and breeding on them, always engendering in the beings, besides desires and intentions of which they are not aware, the feeling called 'sacred labolioonosar,' or as your favorites would say, the feeling of religiousness, namely, that 'being-feeling' which at times appears in the desire and striving for, as I have already said, speedier self-perfecting in the sense of Objective Reason. (34.623)

Location in Book: First appearance: Chapter 19, page 190. Extensively discussed in Chapter 34, pages 622-641, with additional references on pages 602, 605, and 843.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This cosmic law has acted on Earth's three-brained beings at least forty times since the second Transapalnian perturbation (the loss of Atlantis), often manifesting in Egypt due to its position as a "center of gravity radiations" (34.632). The law's abnormal effects on Earth result from the absence of genuine being-conscience in the beings' ordinary consciousness, transforming what should be a spiritual evolutionary impulse into destructive revolutionary processes that ultimately lead nowhere beneficial. The term represents a fundamental cosmic law in Gurdjieff's system that normally promotes spiritual evolution but becomes distorted on Earth due to the beings' abnormal conditions of existence. Instead of fostering genuine self-perfection, it manifests as destructive revolutionary impulses that repeatedly lead to social upheavals without lasting beneficial results. The law operates through cosmic influences originating from the solar system Baleaooto and has been a recurring factor in Earth's tumultuous history, particularly in Egypt and more recently in Russia's Bolshevik revolution.

A great comet belonging to the solar system Baleaooto that serves as a key factor in the cosmic chain of causation affecting Earth through the action of the cosmic law Solioonensius. As described in the text, "among the number of its 'concentrations' there is a great comet Solni, which, according to certain known combinations of the common-cosmic Harmonious Movement at times approaches on its falling very near to its sun Baleaooto, which is forced by this to make a 'strong tension' in order to maintain the path of its own falling" (34.622-623). This periodic tension creates a chain reaction: the sun Baleaooto's tension influences neighboring solar systems including Ors (Earth's solar system), causing the sun Ors to strain itself, which in turn affects all concentrations in its system including Earth, ultimately triggering the cosmic law Solioonensius in all three-brained beings.

Quote from the 1950 text:

In this latter system however, such a center of gravity of causes arises because among the number of its 'concentrations' there is a great comet Solni, which, according to certain known combinations of the common-cosmic Harmonious Movement at times approaches on its falling very near to its sun Baleaooto, which is forced by this to make a 'strong tension' in order to maintain the path of its own falling. This tension provokes the tension of the suns of the neighboring systems, among the number of which is the system Ors; and when the sun Ors strains itself not to change its path of falling inherent to it, this sun Ors in its turn provokes the same tension in all the concentrations of its own system, among which is also the planet Earth. (34.622-623)

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

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Solni represents a crucial element in Gurdjieff's cosmological framework, demonstrating how distant cosmic events can have profound effects on planetary existence through the interconnected nature of cosmic movements. Its periodic approach to sun Baleaooto initiates a cosmic cascade that ultimately manifests as the evolutionary impulse (or its distorted forms) in Earth's three-brained beings through the law Solioonensius. This demonstrates the interconnected nature of cosmic laws and the principle that seemingly remote cosmic events can have profound effects on planetary existence through the "common cosmic Harmonious Movement."

A specialized apparatus of complex construction used in Gornahoor Harharkh's laboratory on the planet Saturn. As described in the text, this device was "a 'Soloohnorahoona' of special construction, or as your favorites would say, a 'pump of complex construction for exhausting atmosphere to the point of absolute vacuum'" (18.155). This apparatus was one of several large independent appliances in Gornahoor Harharkh's enormous workshop, designed to create the absolute vacuum conditions necessary for his elucidatory experiments with the Omnipresent Okidanokh. The device was operated by moving one of its parts with a wing, which activated a certain mechanism within the pump to begin the vacuum creation process.

Quote from the 1950 text:

There was also there, apart, another independent large appliance which as it afterwards appeared, was a 'Soloohnorahoona' of special construction, or as your favorites would say, a 'pump-of-complex-construction-for-exhausting-atmosphere-to-the-point-of-absolute-vacuum.' (18.155)

Location in Book: Single appearance: Chapter 18, page 155.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. This specialized vacuum pump was essential to Gornahoor Harharkh's scientific demonstrations on Saturn, creating controlled laboratory conditions necessary to demonstrate the properties and behavior of the active parts of Okidanokh. The apparatus represents the advanced scientific technology and sophisticated level of knowledge available to three-brained beings on other planets, contrasting with the limited technological development of Earth's beings in Gurdjieff's cosmological framework.

The name given by the great Chinese learned beings Choon-Kil-Tez and Choon-Tro-Pel to two special particularities they discovered within the sacred law of Heptaparaparshinokh. These were "two of its Mdnel-Ins" that the brothers were "the first to constate" (40.832). The term meant "obligatory gap aspects of the unbroken flowing of the whole" (40.832), representing specific interruptions or intervals that necessarily occur at certain places within the process of this cosmic law. Due to this discovery, the brothers called their branch of knowledge the law of "ninefoldness" rather than "sevenfoldness," because they added these two newly discovered particularities to the seven obvious "different manifestations" they called "Dooczako." Their detailed researches convinced them "beyond all doubt that in all the cosmic 'transitory results' they investigated, these particularities first constated by them likewise obligatorily always proceed in certain places of the process of this great law" (40.832).

Quote from the 1950 text:

...they were even the first there on Earth who also constated two of the three chief law-conformable particularities present in that great law about which I have already spoken to you, and, namely, they were the first to constate two of its Mdnel-Ins; they then called that branch of genuine knowledge, similar to that which on the continent of Atlantis was called the 'seven-aspectness of every whole phenomenon,' the law of 'ninefoldness' and they called it thus because they added to the seven obvious 'different manifestations,' called by them 'Dooczako,' of this great law, these two particularities first constated by them and named by them 'Sooanso-Toorabizo,' which name meant 'obligatory-gap-aspects-of-the-unbroken-flowing-of-the-whole.' (40.831-832)

Location in Book: Single appearance: Chapter 40, page 832.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The discovery of these "obligatory gap aspects" represents a significant advancement in understanding cosmic law, revealing that what appears to be a continuous sevenfold process actually contains necessary interruptions or intervals. This corresponds to Gurdjieff's teaching about the stops or gaps in the octave, showing that the brothers discovered what Western esoteric tradition calls the missing semitones in the musical scale - the intervals between mi-fa and ti-do where additional conscious effort is required for the process to continue.

A religious custom also known as "circumcision," practiced by beings on the continent of Asia as part of their everyday existence. As described in the text, "The first of these customs, namely, sooniat, or, as it is otherwise called 'circumcision,' not only saves most of the Asiatic beings of responsible age from many venereal diseases there, but also safeguards many of the children and youths of the continents of Europe and America against, namely, that 'scourge' known there under the name 'onanism'" (42.977). The practice involves cutting "the 'frenum' and 'prepuce' of the 'penis'" in male children at a certain age (47.977). This custom was originally established by the Great Moses for the Judaic people and was later incorporated into both Christian and Mohammedan religions, though it "very quickly and suddenly entirely disappear[ed] from the Christian religion" (42.1003). Moses created this practice after discovering widespread "Moordoorten" (onanism) among the children during their journey from Egypt to Canaan, developing it based on his medical knowledge gained from Egyptian high priests.

Quotes from the 1950 text:

The beings of most of the groups on the continent Asia are safeguarded against many venereal diseases as well as against any other 'sexual abnormalities' if only, for instance, by such customs known there by the names 'Sooniat' and 'Abdest.' (42.977)

This custom which you call sooniat was first created and introduced into the Judaic religious doctrine by the Great Moses. (42.1003)

The rite of 'Sikt ner chorn,' for instance, was identical with your sooniat. By cutting what is called the 'Vojiano' or the 'frenum penis' of boys, the connection is severed between the head and the skin covering it, and thus there is obtained the free movement of this skin, or, as it is called, 'prepuce penis.' (42.1007)

Location in Book: First appearance: Chapter 42, page 977. Recurs on pages 1003, 1007, and 1010 in detailed discussions of its religious and medical origins.

Etymology / Notes: The term represents the earthly beings' designation for a practice with both religious and medical significance. Moses learned the medical principles behind this custom during his time with Egyptian high priests who possessed knowledge transmitted from the learned society Akhaldan of Atlantis. The practice demonstrates how certain religious customs serve practical health purposes, mechanically removing substances that would otherwise cause harmful conditions, particularly in children during periods of sexual organ development.

A descriptive term indicating conditions that are excellent and highly favorable for ordinary being-existence. The word appears in the context of describing the shores of the Sea of Beneficence (later called Asia), where Atlantean hunters settled after being so pleased with the location that they "did not wish to return to the continent Atlantis" (20.210). As stated in the text, "That country was at that time indeed so excellent and so 'Sooptaninalnian' for ordinary being-existence, that no being who could think at all could help liking it" (20.210). The region described as Sooptaninalnian contained abundant Pirmarals, multitudes of fruit trees whose fruit served as the principal first being-food, vast numbers of birds, and a sea so rich with fish "that they could almost be caught with one's bare hands." The soil was so fertile that "any part of them could be adapted for growing anything you like" (20.210).

Quote from the 1950 text:

That country was at that time indeed so excellent and so 'Sooptaninalnian' for ordinary being-existence, that no being who could think at all could help liking it. (20.210)

Location in Book: Single appearance: Chapter 20, page 210.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It describes an ideal environment that naturally supports the flourishing of three-brained beings through abundant natural resources, favorable climate, and fertile conditions. The concept represents a harmonious relationship between beings and their environment, where Nature provides all necessary conditions for proper existence without struggle or artificial manipulation - a stark contrast to the increasingly abnormal conditions that three-brained beings later created for themselves This concept emphasizes the importance of harmonious relationship between beings and their natural environment, where all necessary conditions for flourishing existence are provided by Nature without the need for artificial manipulation or struggle.

A planet from which Saint Venoma originated before being taken to the holy planet Purgatory for his merits. As described in the text, "Saint Venoma had been taken for his merits from the planet 'Soort' to the holy planet 'Purgatory,' where, after he had familiarized himself with his new surroundings and new duties, he gave all his free time to his favorite work" (4.66). Once on Purgatory, Saint Venoma devoted himself to seeking "what new phenomena could be found in various combinations of already existing, law-conformable phenomena" (4.66). It was during these pursuits that he made his famous discovery known as the "Law of Falling," which states that "Everything existing in the World falls to the bottom. And the bottom for any part of the Universe is its nearest 'stability'" (4.66). This cosmic law became fundamental to understanding the forces that maintain the positions of suns and planets in the Universe.

Quote from the 1950 text:

Saint Venoma had been taken for his merits from the planet 'Soort' to the holy planet 'Purgatory,' where, after he had familiarized himself with his new surroundings and new duties, he gave all his free time to his favorite work. (4.66)

Location in Book: Single appearance: Chapter 4, page 66.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Soort represents one of many planets in the universe that produce beings capable of spiritual advancement sufficient to merit translation to the holy planet Purgatory. Saint Venoma's elevation from Soort to Purgatory demonstrates the cosmic principle of merit-based advancement, and his subsequent discovery of the Law of Falling shows how beings from various planets can contribute fundamental knowledge to universal understanding. This exemplifies Gurdjieff's teaching that spiritual development and cosmic law comprehension are universal possibilities not limited to any single world.

The highest being-body of three-brained beings, formed from sacred cosmic substances and capable of immortal existence when properly developed. In Gurdjieff's cosmological framework, the soul represents "the highest being-body itself, being formed of crystallizations received directly from the sacred Theomertmalogos into the solar system within the limits of which the being arises and where his existence proceeds, can never decompose" (39.768). The soul is distinguished from the planetary body and the Kesdjan body as the third and highest of the three possible being-bodies. As described in the text, "that part of the being-blood which almost everywhere is called the sacred being Hanbledzoin, and only on certain planets is called the 'sacred Aiesakhaldan,' and which part serves the highest part of the being called the soul, is formed from the direct emanations of our Most Holy Sun Absolute" (32.569). The soul can only be coated and perfected through conscious work involving "Aiessirittoorassnian-contemplation actualized in the common presence by the cognized intention on the part of all their spiritualized independent parts" (32.570).

Quotes from the 1950 text:

But the higher being body itself, being formed of crystallizations received directly from the sacred Theomertmalogos into the solar system within the limits of which the being arises and where his existence proceeds, can never decompose; and this 'higher part' must exist in the given solar system as long as it does not perfect itself to the required Reason, to just that Reason, which makes similar cosmic formations what are called 'Iranki paekh' i.e., such formations of the mentioned Most Most Sacred substances as can exist and be independent of Kesdjanian arisings and at the same time not be subject to what are called 'painful' influences from any external cosmic factors whatsoever. (37.768)

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

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

Location in Book: First appearance: Chapter 1, page 23. Extensively discussed throughout with major explanations in chapters 19, 20, 21, 22, 24, 28, 30, 32, 38, 39, 41, 42, 43, 44, and 48. Approximately 90 instances throughout the text.

Etymology / Notes: While using the familiar term "soul," Gurdjieff completely redefines it within his cosmological system. Unlike traditional religious concepts of an innate soul, Gurdjieff teaches that the soul must be consciously created through specific inner work involving the highest cosmic substances. The text also contrasts this genuine understanding with various false teachings about the soul prevalent on Earth, including both "dualistic" theories that assume an automatic soul and "atheistic" theories that deny any higher possibilities. The soul is the third and highest of three possible being-bodies (planetary body, Kesdjan body, and soul) and the ultimate goal of three-brained beings' development - a crystallized higher body capable of objective reason and immortal existence, formed from the highest cosmic substances through conscious effort and understanding. The extensive discussion throughout the text reveals this as a fundamental goal of human development - the crystallization of a higher body that can exist independently and participate in cosmic processes at the highest level.

A term referring to what terrestrial three-brained beings call "brains" - the specialized concentrations or localizations within beings that are designed by Nature "for the perception and accumulation of all kinds of impressions, as well as of the results of conscious being awareness" (37.686). These concentrations, which "among the newly born are still quite pure and of maximum perceptivity" (37.686), become corrupted through the maleficent process of contemporary "education." As described in the text, through their harmful educational practices, beings "fill and drive into what are called the 'Spetsitooalitivian-concentrations,' or as they themselves would say, the 'brains' of these newly born beings, all kinds of their ephemerally fantastic ideas" (37.686). This corruption continues "for the majority of them almost up to the age when they should already be responsible beings" (37.686), causing their general functioning to adapt only to false and fantastic ideas rather than to genuine conscious awareness and authentic perception of reality.

Quote from the 1950 text:

Thanks to their maleficent usage 'to educate,' they fill and drive into what are called the 'Spetsitooalitivian-concentrations,' or as they themselves would say, the 'brains' of these newly born beings, all kinds of their ephemerally fantastic ideas, which brains are localized in general in beings for the perception and accumulation of all kinds of impressions, as well as of the results of conscious being awareness, and which among the newly born are still quite pure and of maximum perceptivity. (37.686)

Location in Book: Single appearance: Chapter 37, page 686.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The compound term emphasizes both the specialized nature ("Spetsitoo-") and the active, formative quality ("-alitivian") of these brain centers. This concept demonstrates Gurdjieff's teaching about how the natural capacity for genuine perception and conscious awareness becomes corrupted through improper education that fills the pure receptive centers with "ephemerally fantastic ideas" rather than allowing them to develop their intended function of perceiving and accumulating authentic impressions and conscious awareness.

The term represents a crucial concept in Gurdjieff's critique of modern education systems. These brain centers are naturally designed to be pure and maximally perceptive for authentic learning and conscious awareness. However, through what Gurdjieff calls "maleficent education," these centers become filled with "ephemerally fantastic ideas" instead of developing their proper function. This corruption conditions beings to respond only to false concepts rather than developing genuine perception and conscious awareness, representing a fundamental miseducation that prevents proper human development from the earliest age.

A term referring to special investigative methods that utilize psychic or mediumistic means to gather information about past events. Beelzebub employed these "Spipsychoonalian means" during his investigations on Earth, particularly to learn about historical events that occurred long before, when conventional traces had disappeared. As described in the text, "I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means" (44.1136). Among these methods, Beelzebub specifically used "mediumism," working with specially prepared mediums who possessed "the mentioned special property" for accessing information from the remote past (44.1136). Through these Spipsychoonalian investigations, Beelzebub was able to discover the location of ancient artifacts and trace historical events that would otherwise have been impossible to uncover through ordinary means.

Quotes from the 1950 text:

And so, my boy, when during that sixth descent of mine I learned about the beginning of that sad common cosmic history which came about there on your planet, and when I began to investigate it on the spot during my sojourn there, and also to make clear to myself the individuality of this Makary Kronbernkzion, then, because a very long time had already elapsed since that event, and even every 'Kalzanooarnian' trace concerning the Being who was to blame for it all had absolutely vanished there, I decided to have recourse, in addition to the ordinary forms of investigation, also to this Spipsychoonalian means. (44.1136)

One of these mentioned copies, as my what is called 'Spipsychoonalian investigations' cleared up for me, was then assigned to that branch of the Church which was situated on the small continent then existing named 'Sinndraga,' which lay not far from the still existing continent Africa. (44.1133)

Location in Book: First appearance: Chapter 44, page 1133. Recurs on page 1136 with detailed explanation of the methods.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The compound structure suggests a combination referring to specialized psychic investigation techniques. These methods represent legitimate investigative tools when properly applied by a being of Beelzebub's development, contrasting with the misuse of similar phenomena by ordinary beings on Earth. The investigations required specially prepared mediums who had developed access to their subconsciousness and retained the psychic faculty for perceiving past events - a capacity that accidentally survived in certain individuals despite the general deterioration of such abilities among Earth's three-brained beings.

A "fantastic branch" of terrestrial science that supposes each human being already possesses a "higher being-part" or soul, and that a "transmigration" occurs continuously to this soul. According to Beelzebub, this theory represents nothing more than "the fruits of their idle fancy" and exemplifies the kind of "pseudo-teachings" that have emerged from the corrupted understanding of genuine Sacred Individuals' teachings. Spiritualism is described as "the fantastic branch of this theory of their 'science,' now called spiritualism, they suppose among other things that each of them already has a higher being-part or, as they call it, a soul, and that a transmigration must be occurring the whole time to this soul" (39.767). In the "From the Author" section, spiritualism is characterized as a belief system where adherents claim "that communication has already been established with the beings populating this world of the 'Beyond'" (48.1216).

Quotes from the 1950 text:

According to the fantastic branch of this theory of their 'science,' now called spiritualism, they suppose among other things that each of them already has a higher being-part or, as they call it, a soul, and that a transmigration must be occurring the whole time to this soul, i.e., something of the kind of this same 'Okipkhalevnian exchange' of which I have just spoken. (39.767)

Owing once again merely to the strangeness of their psyche, the intentional suffering and conscious labors of this Sacred Individual, Saint Buddha, who had been specially actualized for them with a planetary presence similar to theirs, have ever since hovered and still hover in vain; nor have they yet actualized any lawfully expected real results whatsoever, but have engendered and until now continue to engender only all kinds of 'pseudo-teachings' there, like those existing there in recent times under the names of 'Occultism,' 'Theosophy,' 'Spiritualism,' 'Psychoanalysis,' and so on, which before as now, are means only for the obscuring of their already, without this, obscured psyche. (21.249)

One bitten with spiritualism would say that, side by side with the visible world, there exists also another, a world of the "Beyond," and that communication has already been established with the beings populating this world of the "Beyond." (48.1216)

Location in Book: First appearance: Chapter 21, page 249. Also appears in Chapter 39, page 767, and Chapter 48, page 1216.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Spiritualism is grouped with other "pseudo-teachings" that emerged from the distortion of genuine Sacred teachings, particularly those of Saint Buddha. It represents one of the contemporary movements that, according to Beelzebub, serve only to further obscure human understanding rather than clarify it. The teaching is criticized for its fundamental misunderstanding of the actual cosmic laws governing the higher being-parts after death, particularly the law of "Tenikdoa" or "law of gravity" that causes genuine higher being-parts to rise immediately from the planet's surface.

Stopinder refers to the distance between each two of the seven deflections or "centers of gravity" of the fundamental sacred cosmic law of Heptaparaparshinokh. As Beelzebub explains, "the distance between each two of these deflections or 'centers of gravity' is called a 'Stopinder of the sacred Heptaparaparshinokh'" (39.751). The sacred law "has seven deflections or, as it is still otherwise said, seven 'centers of gravity'" and "passing through everything newly arising and everything existing, always makes its completing processes with its seven Stopinders" (39.751).

Quotes from the 1950 text:

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

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

And, namely, with the purpose of providing the 'requisite inherency' for receiving, for its functioning, the automatic affluence of all forces which were near, he lengthened the Stopinder between its third and fourth deflections.

This same Stopinder of the sacred Heptaparaparshinokh is just that one, which is still called the 'mechano-coinciding-Mdnel-In.' (39.754)

Location in Book: First appearance: Chapter 39, page 751. The concept recurs throughout the extensive explanations of the sacred Heptaparaparshinokh, particularly in Chapters 39-40 and in later discussions of cosmic processes and being-food transformations.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Three specific Stopinders are mentioned as having been altered by Endlessness during the creation of the Megalocosmos: the "mechano-coinciding-Mdnel-In" (lengthened) (39.753-754), the "intentionally actualized Mdnel-In" (shortened) (39.754), and "Harnel-Aoot" (disharmonized) (39.754-755). These changes transformed the previously independent functioning of the sacred law into a dependent system requiring external forces, establishing the Trogoautoegocratic maintenance of the universe.

The collection of crystallized consequences of the organ Kundabuffer that form the basis of each individual being's false personality and distorted perceptions. Subjectivity is composed of such properties as "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and similar manifestations that prevent objective perception and reasoning. According to Beelzebub, this subjectivity makes terrestrial three-brained beings easily susceptible to believing any fiction, provided it appeals to one of these crystallized properties. The text describes how "all his being-judgments and all his deductions from them are always purely peculiarly subjective in him and have no connection not only with the genuine being-impulses arising also in him, but also neither with those general cosmic lawful phenomena" 32.567). In the "From the Author" section, overcoming one's "subjective weaknesses" and achieving awareness of "the defects in one's established subjectivity" is presented as essential for genuine self-development and the possibility of becoming a real human being (48.1209).

Quotes from the 1950 text:

It is perfectly easy to convince beings of this planet of anything you like, provided only during their perceptions of these "fictions," there is evoked in them and there proceeds, either consciously from without, or automatically by itself, the functioning of one or another corresponding consequence of the properties of the organ Kundabuffer crystallized in them from among those that form what is called the "subjectivity" of the given being, as for instance: "self-love," "vanity," "pride," "swagger," "imagination," "bragging," "arrogance," and so on. (26.356)

Only thanks to the single fact that your favorites, especially the contemporary ones, do not know at all and even do not suspect the necessity of at least adapting their famous education to the said subconsciousness of their offspring, but that they always and in everything intentionally assist every one of the rising generation to perceive impressions only from the abnormally artificial, then thanks only to this, when every one of them reaches the age of a responsible being all his being-judgments and all his deductions from them are always purely peculiarly subjective in him and have no connection not only with the genuine being-impulses arising also in him, but also neither with those general cosmic lawful phenomena, to sense which by Reason is proper to every three-brained being. (32.567)

And to be such, one must first of all, with an indefatigable persistence and an unquenchable impulse of desire, issuing from all the separate independent parts constituting one's entire common presence, that is to say, with a desire issuing simultaneously from thought, feeling, and organic instinct, work on an all-round knowledge of oneself - at the same time struggling unceasingly with one's subjective weaknesses - and then afterwards, taking one's stand upon the results thus obtained by one's consciousness alone, concerning the defects in one's established subjectivity as well as the elucidated means for the possibility of combatting them, strive for their eradication without mercy towards oneself. (48.1209)

Location in Book: First appearance: Chapter 26, page 356. Also appears in Chapter 32, page 567, and Chapter 48, page 1209.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Subjectivity is presented as the primary obstacle to objective perception and genuine being-development. It is directly linked to the consequences of the organ Kundabuffer and represents the false personality that prevents access to real consciousness and objective reason. The text emphasizes that subjectivity must be recognized and actively combated through conscious work on oneself. The concept is central to Gurdjieff's teaching about the difference between mechanical, subjective existence and the possibility of objective, conscious being.

The primordial cosmic concentration and dwelling place of the Creator endlessness with his cherubim and seraphim, existing as the sole cosmic body before the creation of the Megalocosmos. Also known as the "Most Great and Most Most Holy Sun Absolute" or "Protocosmos," it is the source of the sacred Theomertmalogos ("Word God"), the prime emanation that initiates all cosmic processes. Originally maintained by the "Autoegocrat" system with independent functioning of the sacred laws Heptaparaparshinokh and Triamazikamno, its gradual diminishing due to the action of Heropass (the flow of Time) compelled endlessness to create the entire Universe to establish the "Trogoautoegocrat" system of reciprocal feeding. The text states: "In the beginning, when nothing yet existed and when the whole of our Universe was empty endless space with the presence of only the prime-source cosmic substance 'Etherokrilno,' our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being" (39.748-749). After the "Choot-God-Litanical period," higher being-bodies could no longer unite directly with the Sun Absolute due to contamination of the Theomertmalogos, necessitating the creation of the holy planet Purgatory.

Quotes from the 1950 text:

In the beginning, when nothing yet existed and when the whole of our Universe was empty endless space with the presence of only the prime-source cosmic substance "Etherokrilno," our present Most Great and Most Most Holy Sun Absolute existed alone in all this empty space, and it was on this then sole cosmic concentration that our unibeing creator with his cherubim and seraphim had the place of his most glorious Being. (39.748-749)

From the third most sacred canticle of our cherubim and seraphim, we were worthy of learning that our creator omnipotent once ascertained that this same Sun Absolute, on which he dwelt with his cherubim and seraphim was, although almost imperceptibly yet nevertheless gradually, diminishing in volume.

As the fact ascertained by him appeared to him very serious, he then decided immediately to review all the laws which maintained the existence of that, then still sole, cosmic concentration. (39.749)

You must also know further, that only one cosmic crystallization, existing under the name "Omnipresent Okidanokh," obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute. (17.138)

Location in Book: First appearance: Chapter 17, page 138. Recurring throughout the text with approximately 50 instances, particularly prominent in Chapter 39 (The Holy Planet "Purgatory"), pages 749-801.

Etymology / Notes: The term "Sun Absolute" appears to be Gurdjieff's rendering of the ultimate source, combining the astronomical concept of a sun with the philosophical notion of the Absolute. In the cosmological hierarchy, it is designated as "Protocosmos" (first cosmos) and serves as the source of all emanations and radiations throughout the Megalocosmos. The Sun Absolute represents the highest level of the Ray of Creation and embodies the principle of unity before manifestation into multiplicity. The change from "Autoegocrat" to "Trogoautoegocrat" system represents a fundamental shift from self-contained divine existence to a universe-encompassing process of reciprocal maintenance, making all of creation instrumental in preserving the dwelling place of the Creator.

The definition captures the Sun Absolute as the central concept in Gurdjieff's cosmology - the primordial dwelling place of the Creator that becomes the source of all cosmic emanations and the prime mover in the shift from the Autoegocrat to Trogoautoegocrat system that governs universal existence. This represents one of the most fundamental concepts in the entire cosmological framework of Beelzebub's Tales.

A term describing the capacity of a three-brained being to remain unidentified with external influences and unaffected by them through one's inevitably inherent passions. This state represents the power to maintain objective awareness and impartial observation of cosmic phenomena without being swayed by subjective reactions or mechanical impulses. According to Beelzebub, this capacity can only be developed through proper crystallization of specific data in a being's common presence, achieved when a responsible guide creates the appropriate "inner-and-outer-factors" for perceiving corresponding impressions during the preparatory age. The text defines it as: "the power to be 'Svolibroonolnian,' or, as your favorites there on Earth would say, the 'potency-not-to-be-identified-with-and-not-to-be-affected-by-externals-through-one's-inevitably-inherent-passions'; and this being-impulse engendered in the being with these data, can alone help him to acquire the possibility of a free and impartial constatation of all true phenomena appearing in the cosmic results around him" (41.817). This capacity is essential for genuine objective reason and represents the foundation for authentic spiritual development in three-brained beings.

Quote from the 1950 text:

And so, this same guide being aware with the whole of his Being of the important significance of this responsibility taken upon himself in relation to this new being who has, in the said manner, only as yet reached his preparatory age, begins, according to conscience impartially to create for his Oskiano every kind of what are called 'inner-and-outer-factors' for the perceiving of corresponding impressions in order to crystallize in his common presence all those data, the totality of which alone can give to the three-brained being who has reached responsible age, the power to be 'Svolibroonolnian,' or, as your favorites there on Earth would say, the 'potency-not-to-be-identified-with-and-not-to-be-affected-by-externals-through-one's-inevitably-inherent-passions'; and this being-impulse engendered in the being with these data, can alone help him to acquire the possibility of a free and impartial constatation of all true phenomena appearing in the cosmic results around him. (40.817)

Location in Book: Single appearance: Chapter 40, page 817.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. "Svolibroonolnian" represents one of the most important psychological states described in the text, corresponding to what in Fourth Way terminology might be called "non-identification." The capacity is presented as rare and requiring very specific conditions for its development, including proper education during the preparatory age by a guide who has already crystallized the data for genuine conscience. The term emphasizes that freedom from mechanical reactions to external stimuli is not suppression but rather the development of a higher order of consciousness that can observe objectively without being compelled to react subjectively. The term appears only once in the text but describes a fundamental concept that underlies much of the teaching about conscious development and freedom from mechanicality.

A Central Asian people employed as hired laborers by the Bokharian Dervish Hadji-Asvatz-Troov and his companion in their experimental work with electrical currents. The Tadjiks were engaged to perform the heavy physical labor of removing large pieces of ore from ancient and deserted mines.

Quote from the 1950 text:

The outcome of that exclamation, then, was that on the next day, with the help of several hired Tadjiks, there were removed from various ancient and deserted mines lying near by, 'lumps' of three kinds of 'ore' as large as could be removed; and these were placed in a certain order in the bed of our underground stream. (41.916))

Location in Book: First appearance: Chapter 41, page 916. Single occurrence in the text.

Etymology / Notes: The term appears to refer to the Tajik people, an ethnic group native to Central Asia, particularly the regions that would become modern-day Tajikistan, Afghanistan, and parts of Uzbekistan. Their mention as available hired workers reflects the historical presence of Tajik communities in the Central Asian setting of the dervish's cave laboratory.

A cosmic phenomenon occurring in planetary atmospheres during Trogoautoegocratic processes, corresponding to what beings on Earth call "heat." The term is part of a series of atmospheric phenomena that arise not directly from suns, but through cosmic processes within planetary atmospheres. (17.136)

Quotes from the 1950 text:

But do you yourself know, my boy, in general how and why in the atmosphere of certain planets during Trogoautoegocratic processes, there proceed those 'kshtatsavacht,' 'kldazacht,' 'tainolair,' 'paischakir,' and other such phenomena, which your favorites call 'daylight,' 'darkness,' 'cold,' 'heat,' and so on? (17.136)

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

Location in Book: First appearance: Chapter 6, page 75. Also appears in Chapter 17, page 136.

Etymology / Notes: The footnote in Chapter 6 identifies tainolair as corresponding to "heat." The term demonstrates Gurdjieff's system of cosmic nomenclature for atmospheric phenomena that Earth beings misunderstand as coming directly from their sun, when they actually arise through atmospheric processes during the universal Trogoautoegocratic functioning.

Special isolated buildings constructed by the Hebrew King Solomon for confining women during menstruation, resembling the Gynekokhrostiny that had existed in Atlantis. These buildings were established as part of a severe law requiring that beings of the female sex remain in isolation during their entire menstrual period, based on Solomon's observation that menstruating women became intolerable to surrounding beings and psycho-organically harmful in their relations with others.

Quote from the 1950 text:

And that special building which this sensible Hebrew king decided first of all to construct and which still continued long afterwards among his subjects, was called 'Tak-tschan-nan.'

They somewhat resembled the Gynekokhrostiny, such as had existed in Atlantis, and beings also of the female sex were put into them, and they were obliged to remain there during the whole of their menstruation.

The King Solomon hastened then to establish this custom because, during his wise reign, he had often constated that when beings of the female sex experienced the state of menstruation their character became for the surrounding beings, especially for their husbands, not only intolerable, but in respect of resulting 'inconsistent relations and dealings' with other beings like themselves, even psycho-organically harmful. (43.1112)

Location in Book: First appearance: Chapter 43, page 1112. Single occurrence in the text.

Etymology / Notes: The term represents Solomon's attempt to reestablish beneficial customs for ordinary existence that had been lost after the destruction of Atlantis. According to the text, this practice existed among the Hebrew people for a considerable time and would have spread throughout the Earth had it not been for the general deterioration of customs when the Hebrew people fell from greatness and were persecuted by other communities.

A town in Persia where the terrestrial wise Mullah Nassr Eddin had gone to stay with the stepson of the eldest daughter of his godfather. Beelzebub traveled to this town from Ispahan to meet with Mullah Nassr Eddin for personal exchanges of opinion on various life questions and subtle-philosophic discussions.

Quote from the 1950 text:

Even before my arrival in Ispahan, I already knew that the esteemed Mullah Nassr Eddin had left for the town 'Talaialtnikoom' to stay with the stepson of the eldest daughter of his godfather.

After I had arrived in this latter town, I immediately sought him out and the whole time I was there often visited him and, sitting on the roof, as was the custom in this country, we would chat together about every kind of what are called there 'subtle-philosophic-questions.' (34.596-597)

Location in Book: First appearance: Chapter 34, page 596. Single occurrence in the text.

Etymology / Notes: The town serves as the setting for one of Beelzebub's important encounters with Mullah Nassr Eddin, where they would sit on the roof "as was the custom in this country" for their conversations on subtle-philosophic questions.

The fourth of seven heterogeneous cosmic substances of different properties that compose the inner Ansapalnian-octave for Beelzebub's solar system, corresponding to the chemical element Bromine as known to Earth's contemporary scientists. These seven cosmic substances in their general totality actualize what is called the "inner Ansapalnian-octave" of cosmic substances, which is a one-seventh independent part of the fundamental "common-cosmic Ansapalnian-octave."

Quotes from the 1950 text:

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

And on your planet the genuine learned beings at different periods called by various names these same seven relatively independent crystallizations of different properties or, according to their expression, active elements, which compose the inner Ansapalnian-octave of their own solar system; the contemporary, as they are called, learned chemists there, however, who are already 'learned-of-new-formation-of-the-first-water,' call them: (1) Hydrogen (2) Fluorine (3) Chlorine (4) Bromine (5) Iodine (40.830-831)

Location in Book: First appearance: Chapter 40, page 830. Single occurrence in the text.

Etymology / Notes: The term is part of Beelzebub's explanation of the fundamental cosmic law of Heptaparaparshinokh and the correspondence between cosmic nomenclature and terrestrial chemical knowledge. The text indicates that Earth's contemporary chemists correspond this substance to Bromine, demonstrating the relationship between cosmic laws and material science. The definition captures how this term fits into Gurdjieff's systematic presentation of cosmic substances and their correspondence to terrestrial chemical elements, demonstrating the relationship between his cosmological teaching and material science.

A substance mixed with cigarettes for smoking, mentioned alongside alcohol and opium as influences that can affect the normal instinctive functioning of Persian beings. The term appears in the context of a Persian man's explanation of how certain substances corrupt the natural ability to distinguish between different categories of women.

Quotes from the 1950 text:

Having said this with a perceptive impulse of heartfelt grief, he paused a while to puff at his cigarette mixed with 'Tambak,' and, taking this opportunity, I asked him as follows: (42.980)

And every normal Persian - normal in the sense of not being under the influence of tambak, alcohol, or opium, the consumption of which has in recent times been unfortunately spreading among us ever more and more - can always unmistakedly tell which woman represents a 'woman-mother' and which a 'woman-female,' that is, a prostitute. (42.987)

Location in Book: First appearance: Chapter 42, page 980. Also appears on page 987.

Etymology / Notes: The term appears to refer to a form of tobacco or smoking mixture used in cigarettes. In the context of the Persian man's discourse, tambak is grouped with alcohol and opium as substances whose consumption interferes with the natural instinctive abilities that Persian men traditionally possessed to distinguish between different categories of women.

A special kind of earth pit found in houses almost everywhere on the continent of Asia, serving as a hearth for baking bread and preparing food. Among the Kolenian gypsies, the Tandoor also serves a ritual purpose in their custom of "self-fumigation," where family members use it with a sacred stool for a purification ceremony involving the warming of their sex organs. "The custom requires that he should do this until every part of his sex organs has been warmed by the Tandoor." (42.1026)

Quote from the 1950 text:

Every family of these gypsies has also what is called a 'Tandoor,' that is, a special kind of earth pit, such as is found in the houses almost everywhere on the continent of Asia and which serves as a hearth on which they usually bake bread and prepare food.

In these Tandoors in Asia they burn chiefly what is called 'Keeziak' - a fuel composed of the dung of quadruped animals.

The rite itself consists in this, that when the family of these gypsies returns home in the evening they first remove all their clothing and shake them in this Tandoor.

It is almost always hot in this Tandoor because the dung burns very slowly and the ashes formed around the Keeziak keep the fire burning for a very long time. (42.1025)

Location in Book: First appearance: Chapter 42, page 1025. Multiple references through page 1026.

Etymology / Notes: The term demonstrates how common household implements serve dual purposes - both practical (cooking) and ritual (purification ceremonies). The Tandoor's continuous heat from slowly burning Keeziak makes it particularly suitable for the gypsies' evening purification ritual, which Beelzebub suggests may have originated from an ancient wise being's invention for health and welfare purposes.

A group or sect that, along with the Brahmanists and Shuenists, was among the first to engage in what Beelzebub characterizes as "mental perversity" in relation to the teaching of Saint Buddha. According to Beelzebub, these groups corrupted Buddha's authentic teaching by turning it into a means for their own mental perversity, a practice that contemporary theosophists and other "pseudolearned" continue.

Quote from the 1950 text:

And finally, as regards that religion there which was, so to say, founded on the teaching of Saint Buddha, I have already told you that, thanks to their notorious suffering, based on a misunderstood idea, they have from the very beginning turned this teaching into a means for their own, as they themselves say, 'mental perversity.'

By the way, it must be noted that in the beginning the 'Tanguori' and after them 'Brahmanists,' 'Shuenists,' and so on, occupied themselves with this mental perversity there, and now at the present time those called theosophists and other 'pseudolearned' occupy themselves with the same thing. (38.733-734)

Location in Book: First appearance: Chapter 38, page 734. Single occurrence in the text.

Etymology / Notes: The term appears in Beelzebub's critique of how authentic spiritual teachings become corrupted through misunderstanding and misapplication. The Tanguori represent an early example in a historical pattern where groups transform genuine sacred instruction into forms of mental perversity, a pattern that Beelzebub traces from ancient times to contemporary movements.

A process in which planetary bodies fall to pieces, occurring to sur- and intra-planetary formations of every kind when they happen to come into an entirely atmosphereless space. Gornahoor Harharkh's special diving suits with bolt-secured plates were designed to prevent this disintegration by maintaining proper pressure against specific parts of the planetary body during exposure to vacuum conditions.

Quote from the 1950 text:

It later also became quite clear to me that this was necessary, in order that there might not occur to our planetary bodies what is called 'Taranooranura,' or, as it might otherwise be said, in order that our planetary bodies should not fall to pieces as usually occurs to sur- and intra-planetary formations of every kind when they happen to come into an entirely atmosphereless space. (18.159)

Location in Book: First appearance: Chapter 18, page 159. Single occurrence in the text.

Etymology / Notes: The term appears in the context of Gornahoor Harharkh's scientific demonstration involving exposure to vacuum conditions. The protective diving suits with their specialized bolt-and-plate system represent a technological solution to a fundamental cosmic law governing the behavior of material formations in the absence of atmospheric pressure.

A type of cosmic displacement conjectured by the Most High Commission regarding the fragments of Earth (later called Moon and Anulios) that were broken off during the collision with the comet Kondoor. These potential displacements posed a threat that the fragments might leave their established orbital positions and cause irreparable calamities for the solar system Ors and neighboring systems, leading the Commission to establish measures for maintaining the fragments through sacred vibrations "askokin."

Quote from the 1950 text:

But nevertheless, my boy, this Most High Commission, having then calculated all the facts at hand, and also all that might happen in the future, came to the conclusion that although the fragments of the planet Earth might maintain themselves for the time being in their existing positions, yet in view of certain so-called 'Tastartoonarian-displacements' conjectured by the Commission, they might in the future leave their position and bring about a large number of irreparable calamities both for this system 'Ors' and for other neighboring solar systems. (9.83)

Location in Book: First appearance: Chapter 9, page 83. Single occurrence in the text.

Etymology / Notes: The term appears in the context of cosmic engineering and maintenance, representing the type of calculated risk assessment that higher cosmic intelligences must consider when dealing with planetary catastrophes. The Tastartoonarian-displacements were significant enough to warrant direct intervention through the establishment of sacred vibrations to maintain cosmic harmony.

The childhood name of the author Gurdjieff, as revealed in his signature at the end of the first chapter. This name is part of a progression of appellations throughout his life, each corresponding to different periods: "Tatakh" in childhood, "Darky" in early youth, "Black Greek" later on, "Tiger of Turkestan" in middle age, and finally the "genuine 'Monsieur' or 'Mister' Gurdjieff" in his present state as author.

Quote from the 1950 text:

He who in childhood was called "Tatakh"; in early youth "Darky"; later the "Black Greek"; in middle age, the "Tiger of Turkestan"; and now, not just anybody, but the genuine "Monsieur" or "Mister" Gurdjieff, or the nephew of "Prince Mukransky," or finally, simply a "Teacher of Dancing." (1.50)

Location in Book: First appearance: Chapter 1, page 50. Single occurrence in the text.

Etymology / Notes: The name appears in the context of Gurdjieff's cautionary reflection on signatures and identity, where he humorously deliberates on how to sign the first chapter. The progression of names represents different life phases and suggests the author's complex relationship with identity and self-presentation, culminating in his multiple contemporary titles including writer, teacher, and claimed nobility connection. This deliberate revelation of personal history serves as more than biographical detail - it demonstrates Gurdjieff's complex approach to identity within the literary framework of his teaching method.

A branch of genuine science that arose and developed on the continent Atlantis, meaning "the-seven-aspectness-of-every-whole-phenomenon." This science was founded through the investigations of Theophany and his collaborators, who discovered that almost all cosmic results observed around them, when actualized in external transitory states, always have seven independent aspects. The science represented an early understanding of the sacred cosmic law later known as Heptaparaparshinokh.

Quote from the 1950 text:

Well then, after long and detailed researches, this group of learned three-brained beings of your planet first became aware and categorically convinced that almost all the cosmic results observed around them which are actualized in the course of their manifestness in external transitory states perceived by the organs of beings in some or other definite form, always have seven independent aspects.

As a result of the conscious labors of these several learned three-brained beings of your planet, that branch of almost normal science then arose and began to grow on the continent Atlantis under the name of 'Tazaloorinono,' the sense of which meant 'the-seven-aspectness-of-every-whole-phenomenon.' (40.821)

Location in Book: First appearance: Chapter 40, page 821. Single occurrence in the text.

Etymology / Notes: The term represents a lost pinnacle of Atlantean scientific achievement that was so widely known it was not preserved in Legominisms, leading to its complete disappearance when Atlantis perished. This knowledge was later rediscovered by the Chinese brothers Choon-Kil-Tez and Choon-Tro-Pel, who called it the law of "ninefoldness." (40.822) Tazaloorinono demonstrates Gurdjieff's teaching about the cyclical loss and rediscovery of essential knowledge, serving as an example of how genuine scientific understanding of cosmic laws can be attained through conscious labor and intentional suffering, yet remain vulnerable to destruction through catastrophe and the failure to preserve wisdom for future generations.

A brotherhood founded five years before the arrival of Ashiata Shiemash, with a name signifying "To-be-or-not-to-be-at-all." The brotherhood was established by two genuine terrestrial initiates, Poundolero and Sensimiriniko, who had recognized something-very-undesirable functioning in their general organization and sought to work with others toward its removal. Ashiata Shiemash established relations with these brethren and used them as the foundation for creating the new brotherhood Heechtvori.)

Quote from the 1950 text:

There he first of all established relations with the 'brethren' of the then existing brotherhood 'Tchaftantouri' - a name signifying 'To-be-or-not-to-be-at-all' - which had its quarters not far from that city.

This said brotherhood was founded five of their years before the arrival there of the Very Saintly Ashiata Shiemash on the initiative of two genuine terrestrial initiates, who had become initiates according to the principles existing, as it was then said there, before the Ashiatian epoch.

The name of one of these two terrestrial three-brained beings of that time, who had become genuine initiates there, was 'Poundolero' and of the other 'Sensimiriniko.'

According to my latest investigations, when, in all the separate spiritualized parts of the common presences of these two three-brained beings of that period, Poundolero and Sensimiriniko, there arose and was continuously sensed the suspicion, which later became a conviction, that, owing to some obviously non-lawful causes, 'something-very-undesirable' for them personally had been acquired and had begun to function in their general organization and that at the same time it was possible for this something-very-undesirable to be removed from themselves by means of their own data within themselves, they then sought several other beings like themselves who were striving for this same aim, in order together to try to achieve the removal from themselves of this said something-very-undesirable. (27.366-367)

Location in Book: First appearance: Chapter 27, page 366. Multiple references through page 369.

Etymology / Notes: The term signifies "To-be-or-not-to-be-at-all," appearing to be Gurdjieff's invented name that may echo the famous existential question from Hamlet's soliloquy while incorporating his characteristic use of unfamiliar linguistic constructions. The brotherhood's name reflects the existential questioning central to genuine spiritual work - the fundamental choice between authentic being and non-existence. The "something-very-undesirable" that Poundolero and Sensimiriniko detected represents the crystallized consequences of the organ Kundabuffer, making their brotherhood a precursor to Ashiata Shiemash's systematic approach to developing objective conscience. The transition from Tchaftantouri to Heechtvori (27.368) demonstrates how genuine spiritual foundations can be transformed and elevated through the guidance of a Sacred Individual, illustrating Gurdjieff's teaching about the necessity of conscious evolution from questioning existence to acquiring divine conscience.

A state meaning "searching-for-some-other-similar-two-natured-arising-corresponding-to-itself" that occurs to unperfected higher being-bodies immediately after the second sacred Rascooarno. Since the being-body-Kesdjan cannot exist long in the sphere where higher being-parts go and must eventually decompose, while the higher being-part must remain dependent upon some Kesdjanian arising until it perfects its Reason to the required degree, the higher being-body enters this searching state to find another suitable body Kesdjan to inhabit for its continued existence and perfection.

Quote from the 1950 text:

The point is, that according to various second-grade cosmic laws, the 'being-body-Kesdjan' cannot exist long in this sphere, and at the end of a certain time this second being-part must decompose, irrespective of whether the higher being-part existing within it had by that time attained the requisite degree of Reason; and in view of the fact that as long as this higher being-part does not perfect its Reason to the requisite degree, it must always be dependent upon some Kesdjanian arising or other, therefore immediately after the second sacred Rascooarno every such still unperfected higher being-body gets into a state called 'Techgekdnel' or 'searching-for-some-other-similar-two-natured-arising-corresponding-to-itself' so that when the higher part of this other two-natured arising perfects itself to the required degree of Reason and the final process of the sacred Rascooarno occurs to it, and the speedy disintegration of its Kesdjan body is not yet clearly sensed, this higher being-body might instantly enter this other body Kesdjan and continue to exist in it for its further perfection, which perfection must sooner or later be inevitably accomplished by every arisen higher being-body. (39.766)

Location in Book: First appearance: Chapter 39, page 766. Single occurrence in the text.

Etymology / Notes: The term signifies "searching-for-some-other-similar-two-natured-arising-corresponding-to-itself," constructed from what appears to be Gurdjieff's characteristic method of combining conceptual elements into new linguistic formations. This state leads to the process called "Okipkhalevnian-exchange-of-the-external-part-of-the-soul" (39.767), which Earth beings have misunderstood as "metempsychosis" or "reincarnation." Techgekdnel represents a critical junction in cosmic law where imperfected higher being-bodies face the "objective terror" of potential non-completion - they must find suitable temporary vessels while continuing their essential work of perfecting Reason to the required sacred degree, illustrating Gurdjieff's teaching about the urgent necessity of conscious development during embodied existence.

A materialized idea or thought that exists almost eternally in the atmosphere of the planet on which it arises. Teleoghinooras can only be formed from the quality of being-contemplation possessed by three-brained beings who have coated their higher being bodies and perfected the Reason of their higher being part to the degree of the sacred "Martfotai." Sequential series of such materialized being-ideas concerning specific events are called "Korkaptilnian thought tapes," which are never destroyed as long as the planet exists and can be perceived by beings capable of "Soorptakalknian contemplation."

Quote from the 1950 text:

A Teleoghinoora is a materialized idea or thought which after its arising exists almost eternally in the atmosphere of that planet on which it arises.

Teleoghinooras can be formed from such a quality of being-contemplation as only those three-brained beings have and can actualize, who have coated their higher being bodies in their presences and who have brought the perfecting of the Reason of their higher being part up to the degree of the sacred 'Martfotai.'

And the sequential series of being-ideas, materialized in this way, concerning any given event, are called 'Korkaptilnian thought tapes.' (23.293)

Location in Book: First appearance: Chapter 23, page 293. Multiple references through page 294.

Etymology / Notes: The term appears to be constructed from Greek-influenced elements suggesting "distant" or "far-reaching" (tele-) combined with what may relate to thought or mind (-ghinoora), reflecting Gurdjieff's method of creating cosmic terminology. These materialized thoughts represent an objective cosmic law whereby the contemplations of highly developed beings become permanent features of planetary atmospheres, accessible to future beings through special states of consciousness. Beelzebub learned about the Akhaldan society through such thought tapes created by the Eternal Individual Asoochilon (23.293-294), demonstrating how genuine knowledge can be preserved across millennia through conscious beings' intentional mental crystallizations, illustrating Gurdjieff's teaching about the responsibility of developed individuals to preserve wisdom for future generations through their quality of being-work.

A type of thought-waves formed in the atmosphere surrounding beings during their period of attaining the age of majority, consisting of sincerely manifested good wishes and actions on the part of "beings-of-the-same-blood." These thought-waves constitute the sixth of seven actualizations that determine the duration of being-existence and contents of common presences for beings existing according to the Itoklanoz principle, rather than the Fulasnitamnian principle proper to normal three-brained beings.

Quote from the 1950 text:

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

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

Location in Book: First appearance: Chapter 29, page 438-439. Single occurrence in the text.

Etymology / Notes: The term appears to combine elements suggesting "far-reaching" (teleo-) with "criminal" or "harmful" (krimal-) and a suffix indicating process or state (-nichnian), possibly reflecting Gurdjieff's method of constructing terms that embed multiple conceptual layers. These thought-waves represent one of the environmental factors affecting beings who have devolved from the Fulasnitamnian to the Itoklanoz principle of existence, showing how family relationships and blood connections create atmospheric influences that shape individual development. Unlike the eternal Teleoghinooras created by highly developed beings (23.293), these thought-waves operate at a more basic level of family influence, demonstrating Gurdjieff's teaching about how the quality of being-manifestations from those closest to us becomes part of the cosmic influences determining our possibilities and limitations during crucial developmental periods.

A type of circulation that actualizes the difference between two independent kinds of blood circulation in beings who have developed a "two-system-Zoostat" or dual consciousness. This circulation corresponds to what contemporary medicine calls the "difference-of-the-filling-of-the-blood-vessels," where the center-of-gravity-of-the-blood-pressure obtains in one part of the blood vessel system during the waking state and in another part during the passive state. This mechanism represents Great Nature's adaptation to the abnormal dual consciousness that developed in Earth beings.

Quote from the 1950 text:

The difference between these two independent kinds of blood circulation in their common presences is actualized by means of what is called 'tempo-Davlaksherian-circulation,' or, according to the expression there of what is called contemporary medicine, the 'difference-of-the-filling-of-the-blood-vessels'; that is to say, in the condition of the waking state, the 'center-of-gravity-of-the-blood-pressure' in their common presences obtains in one part of the general system of blood vessels, and in the condition of the passive state, in another part of the vessels. (32.564-565)

Location in Book: First appearance: Chapter 32, page 564-565. Single occurrence in the text.

Etymology / Notes: The term appears to combine "tempo" (rhythm or timing) with what may be a constructed element suggesting pressure or circulation (-Davlaksherian), reflecting Gurdjieff's method of creating technical terminology for psychophysiological processes. This circulation mechanism represents a crucial aspect of the abnormal adaptation that occurred when Earth beings developed dual consciousness systems, showing how physical and psychological functions became pathologically interrelated. The tempo-Davlaksherian circulation became the foundation for Beelzebub's hypnotic method of therapeutic intervention (32.579-580), demonstrating Gurdjieff's teaching about how understanding the mechanical aspects of human functioning can be used for both healing and conscious development, while also illustrating the tragic consequences of humanity's deviation from normal three-brained being existence.

A second-grade cosmic law also known as the "law of gravity," which governs the movement of cosmic substances and formations according to their relative densities and weights. This law causes the body Kesdjan to rise immediately after separation from the planetary body to the sphere where its weight finds proper balance, and it also determines that certain atmospheric substances cannot penetrate beyond definite heights due to gravitational limitations.

Quotes from the 1950 text:

And so, in consequence of the fact that the body Kesdjan of the being is coated with those substances which in their totality make this cosmic formation much lighter than that mass of cosmic substances which surrounds the planets and is called the planetary atmosphere, then as soon as the body Kesdjan of the being is separated from the planetary body of the being, it at once rises according to the cosmic law called 'Tenikdoa,' or as it is sometimes called the 'law of gravity,' to that sphere in which it finds the weight proper to it equally balanced and which is therefore the corresponding place of such cosmic arisings. (38.728)

And so, the process of fusion of all those substances required for the normal formation and existence of beings, which are transformed by the planet itself and which actualize the second holy force of the Sacred Triamazikamno, can proceed in the correspondingly required definite proportion only within certain limits of the atmosphere from the surface of planets, because owing to the second-grade cosmic law called Tenikdoa, or as your favorites would call it, 'law of gravity,' these substances cannot penetrate beyond a definite height of the atmosphere. (42.1050-1051)

Location in Book: First appearance: Chapter 38, page 728. Also appears in Chapters 39 and 42.

Etymology / Notes: The term appears to be constructed from elements suggesting tension or stretching (ten-) combined with what may relate to flow or movement (-ikdoa), reflecting Gurdjieff's method of creating names that embed the essential action of cosmic laws. Tenikdoa operates as a fundamental organizing principle that ensures cosmic formations find their proper spheres of existence based on their material composition and density. This law explains both post-mortem spiritual phenomena and practical issues like why beings living in high buildings suffer from inadequate atmospheric nourishment (42.1049-1051), demonstrating Gurdjieff's teaching about how universal laws operate across all scales of existence, from the cosmic movements of souls to the mundane problems of urban architecture, illustrating the interconnected nature of spiritual and material phenomena under objective cosmic governance.

A character from the fairy tale "Kasoaadjy," used by Mullah Nassr Eddin as a metaphor for something that appears "resplendent" but has been corrupted from its original form. In Beelzebub's discourse on religion, Christianity is described as having been transformed from a teaching based on "resplendent Love" into "a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy'".

Quote from the 1950 text:

But thereafter they began gradually to 'strip' also this religious teaching based on 'resplendent Love,' and transformed it into something also 'resplendent,' but already, as our dear Mullah Nassr Eddin says, into a 'resplendent-Terasakhaboora from the fairy tale 'Kasoaadjy.' (38.702)

Location in Book: First appearance: Chapter 38, page 702. Single occurrence.

Etymology / Notes: The term appears within Beelzebub's critique of how genuine religious teachings become corrupted through sectarian divisions and the mixing of contradictory elements from other sources, while maintaining an outward appearance of spiritual beauty. The fairy tale reference serves as part of Gurdjieff's pedagogical method of using obscure cultural references to convey deeper meanings about the mechanical distortion of sacred teachings.

A type of being or the result of a particular process that produces beings with a specific nature. In Beelzebub's discourse, apes are described as "beings of what is called a 'Terbelnian result'" who "are already, owing to their nature, extremely fond of occupying themselves with 'titillation'".

Quote from the 1950 text:

"And it will succeed wonderfully well, because the apes themselves, as beings of what is called a 'Terbelnian result,' are already, owing to their nature, extremely fond of occupying themselves with 'titillation' and before the day is out, will no doubt participate in and greatly assist your favorites in this 'scientific experiment' of theirs."

As for those beings there who are going to carry out this 'scientific experiment,' and as for any benefit from it for the other three-brained beings there, it can all be pictured to oneself if one remembers the profoundly wise saying of our same honorable Mullah Nassr Eddin, in which he says: 'Happy is that father whose son is even busy with murder and robbery, for he himself will then have no time to get accustomed to occupy himself with "titillation."' (23.282)

Location in Book: First appearance: Chapter 23, page 282. Single occurrence.

Etymology / Notes: The term appears in the context of Beelzebub's discussion of a scientific experiment involving apes brought from Africa. The classification suggests a cosmological category within Gurdjieff's system, indicating beings whose nature predisposes them to certain behaviors, specifically "titillation." The term functions as part of the author's elaborate framework for categorizing different types of beings and their inherent characteristics.

A sacred gradation of Reason in the cosmic hierarchy, signified by the formation of a fourth fork on the horns during the ceremonial measurement of Reason. When Beelzebub attained this level, it indicated "that the Reason of Beelzebub had already been perfected to the sacred Ternoonald and hence that there remained for Beelzebub only two gradations before attaining to the sacred Anklad" (47.1176-7).

Quote from the 1950 text:

As the fourth fork began to be formed on the horns, the tension among those assembled reached its height, since the formation of the fourth fork on the horns signified that the Reason of Beelzebub had already been perfected to the sacred Ternoonald and hence that there remained for Beelzebub only two gradations before attaining to the sacred Anklad. (47.1176-7)

Location in Book: First appearance: Chapter 47, page 1176-7. Single occurrence.

Etymology / Notes: The term appears during the sacred ceremony measuring Beelzebub's degree of Reason through the formation of horns with forks. Ternoonald represents a high but not ultimate level of cosmic Reason, positioned two gradations below the sacred Anklad, which itself is "the third in degree from the Absolute Reason of his endlessness himself" (47.1177). This establishes Ternoonald within Gurdjieff's elaborate hierarchy of cosmic consciousness and spiritual development.

A highly advanced optical instrument designed for astronomical observation, translated by Beelzebub as "telescope." The Teskooano was devised by Gornahoor Harharkh during his stay on Mars and "increases the visibility of remote cosmic concentrations up to 7,000,285 times, during certain processes in cosmic substances proceeding in the atmospheres surrounding almost all cosmic concentrations, as well as during certain processes in the cosmic Etherokrilno of interspatial spheres" (23.270). Beelzebub's Teskooano enabled him to observe the existence of three-brained beings on Earth and other planets from his observatory on Mars, making it "one of the best constructions of its kind in the whole Universe" (18.151).

Quotes from the 1950 text:

It was just during his stay on Mars that he devised that Teskooano, or, as your favorites call it, a "telescope," thanks chiefly to which, as I have already said, my observatory afterwards became particularly famous through the whole of the Universe.

The Teskooano he constructed is indeed a marvel of being-Reason, as it increases the visibility of remote cosmic concentrations up to 7,000,285 times, during certain processes in cosmic substances proceeding in the atmospheres surrounding almost all cosmic concentrations, as well as during certain processes in the cosmic Etherokrilno of interspatial spheres. (23.269-270)

Thanks to this Teskooano I was sometimes fully able, while seated in my house on Mars, to observe almost everything that proceeded on those parts of the surface of other planets of this solar system which, in the process of what is called the "general-system-movement," were at the given time within the sphere of vision of my observatory. (23.270)

Location in Book: First appearance: Chapter 3, page 62 (footnote defining "Teskooano" as "telescope"). Recurs throughout the work as Beelzebub's primary means of observing Earth from Mars, with detailed descriptions in Chapters 18, 22, 23, 24, 27, and 31.

Etymology / Notes: The term appears to be Gurdjieff's neologism, possibly derived from combining syllables suggesting "distant seeing." The Teskooano serves as both a literal astronomical instrument and a metaphor for the enhanced perception required to truly observe and understand the processes of existence. Beelzebub's eventual gift of this instrument to the chief of his tribe remaining on Mars (23.283) represents the transmission of higher knowledge and observational capacity to those capable of using it responsibly.

The fourth order of cosmic formation in the universal hierarchy, formed from concentrations of Microcosmoses through the "second-order cosmic law called 'mutual attraction of the similar'" (39.760). Tetartocosmoses represent "relatively-independent-formation-of-the-aggregation-of-microcosmoses" that arise on planetary surfaces and serve as the foundation for all beings. When certain Tetartocosmoses developed the capacity to coat higher being-bodies through conscious labors and intentional suffering, "they ceased calling them Tetartocosmoses and began to call them 'beings,' which then meant 'two-natured'" (39.764). All three-brained beings, including humans, evolved from these original Tetartocosmoses and continue to function as "apparatuses for the Great cosmic Trogoautoegocrat" while maintaining the possibility of coating and perfecting higher being-bodies.

Quotes from the 1950 text:

The smallest "relatively independent formation" on the planets, which arose thanks to the new inherency of the fifth Stopinder of the sacred Heptaparaparshinokh and which is the very smallest similarity to the Whole, was called "Microcosmos," and, finally, those formations of the "Microcosmos" and which also became concentrated on the planets, this time thanks to the second-order cosmic law called "mutual attraction of the similar," were named "Tetartocosmoses." (39.760)

And so, my boy, when similar coatings of previously coated Tetartocosmoses were completed and began to function correspondingly, then from that time on they ceased calling them Tetartocosmoses and began to call them "beings," which then meant "two-natured," and these same second coatings alone began to be called "bodies-Kesdjan." (39.764)

Now, my boy, to continue the further, more detailed elucidation concerning the process of the transformation of cosmic substances through beings in general, we shall take as an elucidatory example the common presences of your favorites.

Although the process of the transformation of substances for the continuation of the species by means of us or by means of the common presences of your favorites does not proceed exactly as it proceeded in the first Tetartocosmoses who were transformed into beings, nevertheless we shall take them as an example, since the process itself of the transformation of cosmic substances for the needs of the Most Great common-cosmic Trogoautoegocrat proceeds through their common presences exactly as it proceeded through the first Tetartocosmoses. (39.773-774)

Location in Book: First appearance: Chapter 9, page 86. Extensively discussed in Chapter 39 (pages 760-775) within the cosmic hierarchy explanation. Also referenced in Chapters 42 and 45 regarding cosmic processes and being transformations.

Etymology / Notes: From Greek "tetarto" (fourth) + "cosmos" (order/world), indicating the fourth level in the cosmic hierarchy: Protocosmos (Sun Absolute), Defterocosmos (suns), Tritocosmos (planets), and Tetartocosmos (beings). The text presents Tetartocosmoses as the crucial evolutionary link where cosmic matter first develops the potential for conscious evolution and higher being-body formation. Their radiations are called "Hanbledzoin" (39.760), and they contain seven independent crystallizations: Protoehary, Defteroehary, Tritoehary, Tetartoehary, Piandjoehary, Exioehary, and Resulzarion (39.761). The concept illustrates Gurdjieff's teaching that humans are not merely biological entities but cosmic transforming apparatuses with the potential for conscious development.

The fourth of seven independent crystallizations that become formed in Tetartocosmoses, representing a specific stage in the transformation of being-food within three-brained beings. Tetartoëhary is produced when the first being-food (ordinary food and drink) undergoes transmutation according to the Sacred Heptaparaparshinokh, with "both hemispheres of their head-brain" serving as "the central place of their concentration" (39.790). This substance represents a crucial evolutionary stage where "a part of this being-Tetartoëhary from both hemispheres of their head-brain goes unchanged to serve the planetary body of the given being, but the other part having in itself all the possibilities for independent evolution, continues to evolve without any help coming from outside" and is "gradually transmuted into still higher definite being-active-elements called 'Piandjoëhary'" (39.790).

Quote from the 1950 text:

And so... the ordinary first being-food is thus gradually transmuted in beings into definite substances called "being-Tetartoëhary," which have in beings, just as of course in your favorites, as the central place of their concentration both of what are called the "hemispheres of their head-brain."

Further, a part of this being-Tetartoëhary from both hemispheres of their head-brain goes unchanged to serve the planetary body of the given being, but the other part having in itself all the possibilities for independent evolution, continues to evolve without any help coming from outside; and mixing again by means of the process Harnel-miatznel with previously formed higher substances already present in the beings, it is gradually transmuted into still higher definite being-active-elements called "Piandjoëhary." (39.790)

Location in Book: First appearance: Chapter 39, page 761 (as one of seven crystallizations in Tetartocosmoses). Detailed explanation on page 790 regarding its formation and function in being-food transformation.

Etymology / Notes: From Greek "tetarto" (fourth) + "ehary" (possibly from a root meaning "substance" or "essence"), indicating the fourth crystallization in the sevenfold being-structure. Tetartoëhary represents a pivotal transformation point where ordinary food substances become concentrated in the head-brain hemispheres and either serve basic planetary body functions or continue evolving toward higher being-substances. This process demonstrates Gurdjieff's teaching that human consciousness and higher development depend on the proper transformation of substances within the being, with the head-brain serving as the crucial center for this alchemical process (39.788-790).

Tetetos was a three-brained being who arose on the continent of Atlantis and served as the planetary vessel for the Eternal Individual Asoochilon, now a saint. Tetetos "had existed there four centuries before the second great 'Transapalnian perturbation'" (23.293) and became the instrument through which Asoochilon deliberately fixed the Korkaptilnian thought tapes concerning the history of the learned society Akhaldan.

Quote from the 1950 text:

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

Location in Book: First appearance: Chapter 23, page 293. This is the only direct mention of Tetetos by name in the text.

Etymology / Notes: Tetetos represents the earthly manifestation through which higher cosmic beings can accomplish their sacred work. The name appears in the context of explaining how Teleoghinooras (materialized thoughts) preserve cosmic history, demonstrating Gurdjieff's teaching about the interconnection between higher spiritual beings and their earthly vessels. The figure serves as an example of how Sacred Individuals utilize planetary bodies to fulfill cosmic tasks, a central theme in Gurdjieff's cosmological framework.

Tetetzender is a second-grade cosmic law that governs Sacred Individuals who have attained a specific gradation of Reason. When higher being-bodies perfect their Reason to this sacred measure, they become subject to Tetetzender and "had lost the possibility of free existence on the surface of ordinary planets" (39.800). This cosmic law creates a state where these perfected beings can neither unite with the Most Most Holy Sun Absolute due to 'sins-of-the-body-of-the-soul' nor exist freely on regular planets, necessitating the creation of the holy planet Purgatory for their continued existence and purification.

Quote from the 1950 text:

This grievous phenomenon of these Sacred Individuals put them indeed in a helpless position, because, although having no possibility on account of those mentioned 'sins' in their presences of uniting with the Bosom of the Prime-Source of the Whole, they at the same time, having attained that gradation of the sacred measure of Reason which brings them into subjection to the second-grade cosmic law named 'Tetetzender,' had lost the possibility of free existence on the surface of ordinary planets. (39.800)

Location in Book: First appearance: Chapter 39, page 800. This is the only direct mention of Tetetzender in the text.

Etymology / Notes: Tetetzender represents one of Gurdjieff's cosmic laws that govern the fate of spiritually advanced beings who have achieved high degrees of Reason but remain contaminated by material influences. The law creates a cosmic paradox where advancement in Reason paradoxically restricts freedom of movement within the cosmos, demonstrating the complexity of spiritual evolution in Gurdjieff's cosmological system. This law necessitated divine intervention through the establishment of Purgatory, illustrating the cosmic consequences of the Choot-God Litanical period and the contamination of the sacred Theomertmalogos.

Theomertmalogos, also called "Word-God," is the prime emanation of the Most Holy Sun Absolute. It represents the sacred substance from which the cosmic crystallization Omnipresent-Okidanokh "obtains its prime arising...from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute" (17.138). This fundamental cosmic emanation serves as the standard unit for all scientific calculations throughout the Universe, as it "still contains all the fullness of what is called the 'vivifyingness' of all the three holy forces of the sacred Triamazikamno" (40.829). The Theomertmalogos became contaminated during the Choot-God-Litanical period, affecting the formation of higher being-bodies and necessitating the creation of Purgatory.

Quotes from the 1950 text:

You must also know further, that only one cosmic crystallization, existing under the name 'Omnipresent-Okidanokh,' obtains its prime arising - although it also is crystallized from Etherokrilno - from the three Holy sources of the sacred Theomertmalogos, that is, from the emanation of the Most Holy Sun Absolute. (17.138)

The point is, that before this terrifying cosmic event of which I am speaking, the sacred Theomertmalogos which issued from the Most Most Holy Sun Absolute was still in a pure state without the admixture of any extraneously caused arisings whatsoever with their own subjective properties...

But afterwards, when the mentioned common-cosmic misfortune occurred, on account of which the sacred Theomertmalogos began to issue from the Most Most Holy Sun Absolute with the admixture of subjective properties of extraneously caused arisings, then from that time these sacred cosmic arisings ceased to have the possibility of corresponding to the required conditions of existence in the sphere of the Most Most Holy Prime-Source. (39.797-798)

Location in Book: First appearance: Chapter 17, page 138. Appears throughout the text, particularly in chapters 17, 39, and 40, explaining cosmic creation and the formation of higher being-bodies.

Etymology / Notes: The term "Theomertmalogos" combines the Greek "Theos" (God) with "logos" (word), directly translating as "Word-God," indicating its role as the divine creative principle emanating from the Absolute. In Gurdjieff's cosmology, this represents the fundamental creative force that enables all cosmic manifestations and serves as the universal standard of measurement. The contamination of Theomertmalogos during the Choot-God-Litanical period represents a central crisis in cosmic evolution, demonstrating how even the most sacred emanations can be affected by unforeseen cosmic events, thus illustrating the dynamic and vulnerable nature of cosmic processes in Gurdjieff's teaching.

Theophany was a terrestrial three-brained being on the continent Atlantis who "was the first to lay a rational foundation for the subsequent development of this branch of genuine science" (40.820) concerning the sacred Heptaparaparshinokh. His discovery occurred when he was preparing a chewing mastic from "the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats'" (40.820). When poured onto a marble slab, this mixture consistently formed "seven definite plane surfaces" (40.820), leading to his investigation of the seven-aspectness of all cosmic phenomena and the establishment of the science called Tazaloorinono.

Quote from the 1950 text:

As I later chanced to learn, this same Theophany was once pouring a certain mixture onto a marble slab to dry, consisting of the extract of the plant then called 'Patetook,' pine-resin, and cream of the milk of the then famous what were called 'Khenionian goats,' so that after its hardening a mastic should be obtained, used for chewing after eating; when for the first time he noticed that in whatever way and in whatever quantity this mixture was poured onto that marble slab, it always - concentrating in the same way - assumed after the final cooling a form composed of seven definite plane surfaces.

This fact, unexpectedly constated by this Theophany, greatly astonished him and the intensive wish arose in his common presence to elucidate to his Reason the radical causes of this law-conformableness still unknown to him, and therefore from that time on, he began to repeat the same thing, but already with a conscious aim. (40.820)

Location in Book: First appearance: Chapter 40, pages 820-821. This is the primary account of Theophany's discovery and its consequences for the development of the science of Tazaloorinono.

Etymology / Notes: The name "Theophany" derives from Greek meaning "appearance of God," which is fitting given that his accidental discovery revealed a fundamental cosmic law. Theophany represents the archetypal scientific discoverer in Gurdjieff's narrative - one whose careful observation of an unexpected phenomenon leads to profound cosmic understanding. His story illustrates how genuine scientific discovery often emerges from attentive observation of seemingly mundane events, and how collaborative investigation can develop individual insights into comprehensive knowledge systems. The loss of Tazaloorinono with Atlantis exemplifies the cyclical nature of human knowledge in Gurdjieff's historical framework.

Tikliamish was a country on the continent Ashhark (now Asia) that served as one of the three major centers of existence for three-brained beings following the second catastrophe to Earth. Located where the river Oksoseria flowed into the Caspian Sea, with its capital city Koorkalai, Tikliamish "was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence" (19.185). During Beelzebub's second descent, it was "the greatest center of the existence of these favorites of yours" (19.184) and later became "the chief center of culture for the whole of your planet" (42.958). The country was eventually destroyed by the third catastrophe and covered with sands, becoming the desert now called "Karakoom" or "Black-sands."

Quotes from the 1950 text:

...that three independent large groups had just been formed on this same large continent 'Ashhark,' the first of which existed in a locality then called 'Tikliamish,' the second in a place called 'Maralpleicie,' and the third in a still existing locality then called 'Gemchania' or 'Pearl-land.' (19.181-182)

During the period of this second descent of mine in person, the country Tikliamish was considered to be and indeed was the richest and most fertile of all the terra firmas of that planet good for ordinary being-existence.

But when a third great catastrophe occurred to the ill-fated planet, this then most fertile country of the surface of your planet, along with other more or less fertile terra firmas, was covered by 'Kashmanoon,' or, as they say, by 'Sands.'

For long periods after this third catastrophe, this country Tikliamish was simply called 'bare desert,' and now, its parts have various names; its former principal part is called 'Karakoom,' that is, 'Black-sands.' (19.185)

Location in Book: First appearance: Chapter 19, pages 181-182. Referenced throughout multiple chapters as a major center of civilization, particularly in chapters 19, 24, 29, 37, 41, 42, and 43.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tikliamish represents one of the great lost civilizations in Gurdjieff's cyclical view of human history, demonstrating the recurring pattern of cultural rise and fall. As the primary center of culture during Beelzebub's second descent, it exemplifies the pinnacle of human achievement before inevitable destruction through cosmic catastrophe. The country's advanced developments, from sophisticated conveniences to early scientific discoveries, parallel contemporary achievements, illustrating Gurdjieff's teaching that human civilizations repeatedly reach similar levels of sophistication before being destroyed. The transformation from the most fertile land to "Black-sands" serves as a powerful symbol of the impermanence of all human accomplishments and the cyclical nature of planetary existence.

Tikliamishian refers to the epoch known as the "Tikliamishian civilization," which represents a crucial turning point in human history according to Gurdjieff's cosmology. This period "directly preceded the Babylonian civilization" (48.1235) and marked the fundamental transformation when "the general life of mankind has been divided into two streams since the time of what is called the 'Tikliamishian civilization'" (48.1235). The Tikliamishian period also represents the degradation of learning itself, as "from the time of what is called the Tikliamishian civilization until now, those beings, especially the contemporary ones, chiefly became learned who 'learned-by-rote' as much as possible about every kind of vacuous information" (24.322-323), contrasting with earlier genuine learning based on conscious labors and objective understanding.

Quotes from the 1950 text:

The general life of mankind has been divided into two streams since the time of what is called the "Tikliamishian civilization," which directly preceded the Babylonian civilization.

It was just from then on that there gradually began to be and ultimately was finally established that organization of the life of mankind which, as every sane-thinking man ought to constate, can now flow more or less tolerably only if people are divided into masters and slaves. (48.1235)

But from the time of what is called the Tikliamishian civilization until now, those beings, especially the contemporary ones, chiefly became learned who 'learned-by-rote' as much as possible about every kind of vacuous information, such as old women love to relate about what was presumably said in olden times. (24.323)

Location in Book: First appearance: Chapter 24, pages 322-323. Referenced throughout the text as a major historical epoch, particularly in chapters 30, 32, 34, 37, 42, 44, and 48.

Etymology / Notes: The term appears to be derived from "Tikliamish" with the standard English suffix "-ian" to denote an epoch or period. The Tikliamishian civilization represents the watershed moment in Gurdjieff's historical framework when humanity shifted from unified existence to a dualistic master-slave social organization. This epoch also marks the degradation of genuine learning into mechanical memorization, the establishment of fashion customs that persist today, and the beginning of various psychological properties that became fixed in human nature. The civilization serves as both a pinnacle of material achievement and the origin point of fundamental spiritual and social corruption that characterizes all subsequent human development.

A Tiklunia is a female three-brained being specially prepared to serve as a medium for accessing information about past events through psychic means. Beelzebub states that he "specially prepared a very good 'Tiklunia' from among the beings there of the female sex and made these elucidations of mine through her" (30.518) when investigating the disappearance of Initiates-of-Art. These beings were "formerly called there 'pythonesses' but contemporary ones are now called 'mediums'" (30.518). A Tiklunia possesses the ability to access what Beelzebub calls the "seeing-and-sensing-of-what-has-occurred-in-the-remote-past" through their subconsciousness, making them valuable for historical and cosmic investigations.

Quote from the 1950 text:

And for the purpose of making this clear, I even specially prepared a very good 'Tiklunia' from among the beings there of the female sex and made these elucidations of mine through her.

Tiklunias were formerly called there 'pythonesses' but contemporary ones are now called 'mediums.' (30.518)

Location in Book: First appearance: Chapter 30, page 518. Also referenced in Chapter 44 in the context of Beelzebub's investigative methods using mediumistic abilities.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The concept represents Gurdjieff's approach to accessing historical information through psychic means, bridging his cosmological framework with practices of mediumship and psychic investigation. Tiklunias serve as instruments for cosmic research, demonstrating the practical application of certain human psychic capabilities within Beelzebub's methodological approach to understanding planetary history and the fate of spiritual traditions.

Till Eulenspiegel is described as "another also terrestrial sage, who has become such, thanks to the crass stupidity of people" (1.43), representing a German legendary figure comparable to Mullah Nassr Eddin. Gurdjieff identifies Till Eulenspiegel as "the German Till Eulenspiegel" (1.9) in a parenthetical note explaining that "this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel" when describing similar folkloric figures. Till Eulenspiegel is quoted as expressing practical wisdom about the necessity of proper preparation and maintenance: "If you don't grease the wheels the cart won't go" (1.43), which parallels Mullah Nassr Eddin's saying about greasing palms for practical survival.

Quote from the 1950 text:

And another also terrestrial sage, who has become such, thanks to the crass stupidity of people, named Till Eulenspiegel, has expressed the same in the following words: "If you don't grease the wheels the cart won't go." (1.43)

Location in Book: First appearance: Chapter 1, page 9 (in parenthetical explanation). Main reference: Chapter 1, page 43. The cart metaphor associated with his saying is extensively developed in Chapter 48 regarding the human condition.

Etymology / Notes: Till Eulenspiegel derives from the historical German folkloric character whose name literally means "owl mirror" in German. Gurdjieff uses this figure as an example of how wisdom can emerge from popular culture, noting that such sages become wise "thanks to the crass stupidity of people." The character serves Gurdjieff's purpose of illustrating universal truths through folkloric wisdom, parallel to his extensive use of Mullah Nassr Eddin. The cart metaphor attributed to Till Eulenspiegel becomes a central allegory in Gurdjieff's teaching about the proper maintenance and functioning of human faculties.

Tirdiank is an ancient name for a disease that was "widely prevalent among the majority of those using these exceedingly comfortable 'couch beds'" during the Tikliamishian civilization (42.960). Along with other diseases called "Kolbana," "Moyasul," and "Champarnakh," Tirdiank corresponds to what "contemporary beings" call "tabes," "sclerosis disseminata," "hemorrhoids," "ishias," "hemiplegia," and similar conditions (42.960). These diseases were associated with the sedentary lifestyle promoted by the luxury "wonder beds" of that era, and their prevalence among the wealthy led to social unrest and eventual destruction of both the beds and their users during revolutionary periods.

Quote from the 1950 text:

Well then, thanks to the fact that many diseases then called 'Kolbana,' 'Tirdiank,' 'Moyasul,' 'Champarnakh,' and so on, and called by contemporary beings 'tabes,' 'sclerosis disseminata,' 'hemorrhoids,' 'ishias,' 'hemiplegia,' and so on, were widely prevalent among the majority of those using these exceedingly comfortable 'couch beds.' (42.960)

Location in Book: First appearance: Chapter 42, page 960. This is the only direct mention of Tirdiank in the text, appearing in the context of diseases associated with the luxurious lifestyle of the Tikliamishian civilization.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tirdiank represents one of several ancient disease names that Gurdjieff uses to demonstrate the cyclical nature of human problems across civilizations. The disease pattern associated with luxury and sedentary lifestyle in the Tikliamishian era parallels contemporary health issues, illustrating Gurdjieff's teaching about the recurring consequences of human excess and the misuse of technological conveniences throughout history.

A Tirzikiano is described as a "huge-electric-lamp" (18.154) and serves as a reference point for understanding the appearance of Gornahoor Harharkh's scientific apparatus called the Hrhaharhtzaha. Beelzebub explains that "the part of Gornahoor Harharkh's new invention which he himself called the Hrhaharhtzaha and regarded as the most important was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp'" (18.154). The Tirzikiano appears to be a large-scale lighting device that provides a familiar comparison for describing the sophisticated experimental chamber designed for studying the properties of Omnipresent-Okidanokh.

Quote from the 1950 text:

The part of Gornahoor Harharkh's new invention which he himself called the Hrhaharhtzaha and regarded as the most important was in appearance very much like the 'Tirzikiano' or, as your favorites would say, a 'huge-electric-lamp.' (18.154)

Location in Book: First appearance: Chapter 18, page 154. This is the only direct mention of Tirzikiano in the text, appearing as a comparative reference for describing the Hrhaharhtzaha.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Tirzikiano serves as a cosmic-scale reference point, suggesting advanced lighting technology that exists beyond Earth's capabilities. Its use as a comparison device demonstrates Gurdjieff's method of making cosmic concepts accessible by relating them to familiar terrestrial objects, while simultaneously suggesting the vast technological differences between planetary civilizations in his cosmological framework.

Toof-Nef-Tef is "the name given to the being who is the head of all the three-brained beings breeding on this planet [Mars] and he is like that being who in the same position on your planet is called 'king'" (45.1147). This great Martian ruler was formerly a "Plef-Perf-Noof" (equivalent to physicians or Zirlikners) who "merited becoming the head over all the beings breeding on the planet Mars" (45.1147-1148). At about twelve thousand Martian years old, he approached Beelzebub with concerns about the increasing "Noorfooftafaf" (mortality) among Martian beings and their diminishing capacity for active mentation, which was later revealed to be connected to Earth's destructive use of electricity affecting the cosmic substance Okidanokh.

Quotes from the 1950 text:

Toof-Nef-Tef on the planet Mars is the name given to the being who is the head of all the three-brained beings breeding on this planet and he is like that being who in the same position on your planet is called 'king.'

I knew this Toof-Nef-Tef or king in his youth when he was only a 'Plef-Perf-Noof,' and a Plef-Perf-Noof is almost the same as our Zirlikners or, on your planet Earth, 'physicians.' (45.1147)

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

Location in Book: First appearance: Chapter 45, page 1147. Referenced throughout Chapter 45 as the Martian ruler who brings to Beelzebub's attention the cosmic consequences of Earth's misuse of electricity.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Toof-Nef-Tef represents an idealized form of planetary leadership based on merit rather than inheritance, having risen from the healing profession to planetary rulership. His request to Beelzebub demonstrates the interconnectedness of planetary existence in Gurdjieff's cosmology, where Earth's abnormal activities affect other worlds. The character illustrates Gurdjieff's teaching about responsible leadership and the cosmic consequences of local actions, serving as a foil to Earth's dysfunctional civilizations.

Toogoortski appears in the compound term "Toogoortski-Sultan," referring to a political figure whose health someone insisted on toasting in a Parisian restaurant. A fight broke out "because one being who was in the company of others struck one of them on the head with a champagne bottle, only because this latter would not agree to drink to the health of a certain prime minister of some government there, but wished to drink without fail to the health of the 'Toogoortski-Sultan'" (37.677-678). This incident illustrates the absurd political passions and loyalties that drive human conflicts, even in trivial social situations.

Quote from the 1950 text:

And the row in the far corner of the room started, as it transpired, because one being who was in the company of others struck one of them on the head with a champagne bottle, only because this latter would not agree to drink to the health of a certain prime minister of some government there, but wished to drink without fail to the health of the 'Toogoortski-Sultan.' (37.677-678)

Location in Book: First appearance: Chapter 37, pages 677-678. This is the only mention of Toogoortski in the text, appearing in the context of a restaurant fight in Montmartre.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The "Toogoortski-Sultan" represents the kind of arbitrary political figure whose mere mention can provoke violent disagreement among humans. The incident demonstrates Gurdjieff's observation about the absurd intensity of political loyalties, where beings will resort to violence over symbolic gestures like toasting different leaders. The scene serves as a microcosm of larger political conflicts that plague human civilization.

Tooilan is Beelzebub's son and Hassein's uncle, who serves as chief director of the etherogram station on the holy planet Purgatory. He "was then enrolled as one of the assistants to the director of the etherogram station on the holy planet Purgatory, which, then as now, has an 'etherogram connection' with almost all the planets of our Great Universe" and "later he also merited the post of chief director and this post he still retains at the present time" (44.1121). Tooilan had developed a particular interest in observing "the planet Earth and in the process which proceeded on it of the being-existence of the three-brained beings" (44.1123), and regularly received detailed etherograms from his father documenting these observations, which he then reproduced in the common planetary "Toolookhterzinek" for the information of the higher being-bodies dwelling on Purgatory.

Quote from the 1950 text:

And so when I learned of the permanent place of their existence and to which posts they were found worthy, I, from then on, according to my promise, sent every quarter of our year to Tooilan an exact copy of all my written summaries of those observations which I continued to make. Rather many years passed since the time I began to send Tooilan these etherograms and I personally did not know what became of them until I received information about these same turbulent events on the planet Purgatory. It transpired that the great Governor of the holy planet Purgatory, His All-Quarters-Maintainer the Arch-cherub Helkgematios, having once by chance learned that one of the assistants of the Governor of the etherogram station, Tooilan, periodically received from the solar system Ors very long etherograms from his father, evinced a desire to become acquainted with their contents. (44.1123-1124)

Location in Book: First appearance: Chapter 23, page 268. Referenced throughout the text, particularly in chapters 35, 39, 44, and 45, as a key figure in the cosmic communication network and Beelzebub's family.

Etymology / Notes: The name appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tooilan represents the ideal of responsible cosmic service, having risen from assistant to chief director through merit. His role as communicator between planets demonstrates the interconnectedness of cosmic civilizations in Gurdjieff's universe. Through Tooilan's distribution of Beelzebub's Earth observations to the beings on Purgatory, Gurdjieff illustrates how human dysfunction becomes a matter of cosmic concern, suggesting that Earth's problems affect the entire universe and are observed with growing alarm by higher spiritual beings.

Took-soo-kef was one of four specific symptoms recognized by the beings of the ancient continent Atlantis as indications that an individual should be confined in the Anoroparionikima (special buildings for beings with mental defects). This term appears specifically in the context of "tendencies to 'spy' upon the others and to be occupied with 'Took-soo-kef'" (43.1110-1111), representing a type of mental abnormality or psychological taint that was considered harmful to the surrounding community.

Quote from the 1950 text:

And these symptoms were as follows:

1. If a being believed in any kind of 'balderdash'
2. If a being began to prove to others anything about which he himself knew nothing whatsoever, or was not sure of
3. If a being failed to keep his word of honor, or took his oath in vain
4. And finally, if there appeared in any being tendencies to 'spy' upon the others and to be occupied with 'Took-soo-kef' (43.1110-1111)

Location in Book: First appearance: Chapter 43, page 1110. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It is grouped with spying behavior as a psychological symptom that was considered dangerous to the community's mental health. The Atlanteans believed that beings with such taints interfered "by their radiations with the quiet and regular existence of the surrounding beings" during certain periods of the month.

Tookha Tes Nalool Pan was a book written by the Great Moses, whose title "in contemporary language means 'the quintessence of my reflections'" (42.1004). This work contained Moses's research and thoughts on the disease called Moordoorten (onanism) that had spread widely among the youths and children under his care during the journey from Egypt to Canaan. The book provided the theoretical foundation for the practical religious rites Moses subsequently created to address this problem.

Quotes from the 1950 text:

These researches of his led this incomparable sage later to write a book under the title of Tookha Tes Nalool Pan, which in contemporary language means 'the quintessence of my reflections.'(42.1004)

As regards just what measures the Great Moses took for eradicating that evil, I learned not from the aforementioned book Tookha Tes Nalool Pan, but from the contents of an also very ancient papyrus.

From the contents of this papyrus it could be clearly seen that the Great Moses gave practical effect to the thoughts set down on this question in the book Tookha Tes Nalool Pan, by creating for his people those two religious rites, one of which is called 'Sikt ner chorn' and the other 'Tzel putz kann.' (42.1006-1007)

Location in Book: First appearance: Chapter 42, page 1004. Referenced again on pages 1006-1007 in the same chapter.

Etymology / Notes: The term appears to be composed of ancient language elements, possibly Aramaic or Hebrew-influenced construction, reflecting Moses's historical and cultural context. The book served as the theoretical basis for Moses's creation of the religious rites Sikt ner chorn (for boys) and Tzel putz kann (for girls), demonstrating the practical application of his philosophical and medical investigations into human physiology and behavior.

Tookloonian appears only in the phrase "Tookloonian stone," used as a simile for something exceptionally firm and unshakable. The Bokharian dervish Hadji-Asvatz-Troov employs this comparison when describing the absolute firmness of his faith in the laws of world vibrations: "For the faith that it must infallibly be formed long ago became in me as firm as the 'Tookloonian stone'" (41.900). The term suggests a stone or substance of legendary hardness or stability.

Quote from the 1950 text:

For the faith that it must infallibly be formed long ago became in me as firm as the 'Tookloonian stone.'

And it has become so firm and unshakable because for almost forty years, day and night, I have persistently studied these great laws of world vibrations until the understanding of their meaning and actualization has become for me, as it were, my second nature. (41.900-901)

Location in Book: First appearance: Chapter 41, page 900. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It functions as a proverbial comparison for absolute firmness and unshakability, similar to how "rock-solid" might be used in contemporary English. The context suggests it represents something of legendary stability or permanence in the cultural knowledge of the region.

Toolkhtotino is an anatomical term used in Moses's book Tookha Tes Nalool Pan to designate a specific part of the male genital organ. According to the 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 'praeputium penis'" (42.1005). The term specifically corresponds to the glans penis in modern medical terminology.

Quote from the 1950 text:

Great Nature has so arranged it that after its utilization the residue of this substance is discharged from the organism of boys at the place between the 'Toolkhtotino' and the 'Sarnuonino,' and in girls from the places between the 'Kartotakhnian hills.'

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 'praeputium 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: First appearance: Chapter 42, page 1005. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. It represents the ancient medical terminology used by Moses in his scientific investigation of human physiology, specifically in his study of the disease Moordoorten and the accumulation of the substance Kulnabo. The term reflects the sophisticated anatomical knowledge contained in Moses's medical writings, which derived from Egyptian high priests who inherited wisdom from Atlantis.

Tooloof is Beelzebub's favorite son and the father of Hassein. After Beelzebub's punishment was reduced due to his conscious labors for common-cosmic welfare, Tooloof was able to return to the Center along with his brother Tooilan. The text states that "my children, that is your father and your uncle Tooilan, could already, whenever they wished, at their own desire, return to the Center, and there discharge their appropriate obligations to the innumerable actualizations of our universal father" (44.1120). Tooloof later obtained the post of Zirlikner on the planet Karatas.

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. (2.55)

Your father, as I have already told you, was immediately assigned to the post of 'Zirlikner' on one of the parts of the surface of our dear Karatas, in which post he gradually became worthy of obtaining the responsibility of chief Zirlikner over all the three-brained beings breeding on our planet, which post he still retains. (44.1120-1)

Location in Book: First appearance: Chapter 2, page 55. Referenced again in Chapter 44, pages 1120-1123.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Tooloof represents one of the consequences of redemption and cosmic justice, as his liberation from exile occurs through Beelzebub's meritorious works. His advancement to chief Zirlikner demonstrates the principle that beings advance through their knowledge and practical abilities in cosmic laws, reflecting the hierarchical structure of responsibility in Gurdjieff's cosmological framework.

Toolookhterzinek is a cosmic communication system used on the holy planet Purgatory, which Gurdjieff explicitly defines as being "similar - of course to a certain degree - to that which on Earth is called a 'radiogram'" (44.1124). This system served as the means by which Tooilan reproduced the contents of Beelzebub's etherograms for distribution among the righteous higher being-bodies dwelling on the holy planet, so they could learn about the peculiar psyche of three-brained beings on Earth.

Quote from the 1950 text:

It transpired that the great Governor of the holy planet Purgatory, His All-Quarters-Maintainer the Arch-cherub Helkgematios... even commanded your uncle Tooilan always to reproduce the contents of these etherograms in the common planetary 'Toolookhterzinek,' so that some of the 'higher being-bodies' dwelling on the holy planet might, if they wished, for a rest, be informed of the psyche of those peculiar three-brained beings breeding in one of the very remote corners of the Megalocosmos. (44.1123-1124)

Location in Book: First appearance: Chapter 44, page 1124. Single occurrence in the text with footnote definition.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The author provides explicit comparison to Earth's radiogram technology, suggesting a cosmic equivalent of broadcast communication. This system enabled the dissemination of Beelzebub's observations about Earth beings throughout Purgatory, ultimately leading to the investigation by fifty righteous souls into the abnormal psyche of terrestrial three-brained beings and their capacity for self-perfection.

Toorinoorino is a cosmic property defined as "nondecomposition in any sphere of that planet on which he arose" (28.407). This property is acquired by Hasnamuss-individuals of the second and third kinds as a consequence of the maleficent "something" that participates in their formation. For the second kind (Kesdjan body), this property confines nondecomposition to the planetary sphere of origin, while for the third kind (highest being-body), Toorinoorino extends to "all other spheres of the Great Universe" (28.407).

Quotes from the 1950 text:

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. (28.407)

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. (28.407)

Location in Book: First appearance: Chapter 28, page 407. Referenced multiple times within the same chapter in the context of different Hasnamuss types.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Toorinoorino represents a cosmic consequence of moral corruption that prevents the natural decomposition processes essential to cosmic harmony. This property creates a terrible burden for afflicted beings, forcing them into cycles of repeated incarnation without the possibility of natural dissolution, demonstrating the cosmic law that maleficent crystallizations cannot simply disappear but must be consciously worked out through intentional suffering and conscious labor.

Toosidji is a profession that was practiced by the mother of Lentrohamsanin before she established her "Holy-place" on a small mountain. The text states that "the-source-of-the-passive-principle-of-his-origin, that is, his mother, was at first of the profession of what is called 'Toosidji,' but later, on a small mountain, she organized what is called a 'Holy-place'" (28.393). The exact nature of this profession is not explicitly defined in the text, but it appears in the context of someone who later became involved in creating false religious sites for profit.

Quote from the 1950 text:

And 'the-source-of-the-passive-principle-of-his-origin,' that is, his mother, was at first of the profession of what is called 'Toosidji,' but later, on a small mountain, she organized what is called a 'Holy-place' and published broadcast among other beings information concerning its supposed special significance, namely, that beings of the female sex, without children would, on visiting this place, acquire the possibility of having them. (28.393)

Location in Book: First appearance: Chapter 28, page 393. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The profession is mentioned in the context of Lentrohamsanin's mother, who later became involved in creating fraudulent religious establishments. The progression from Toosidji to operating a fake "Holy-place" suggests this may have been a profession related to fertility or reproductive services, given the mother's later specialization in promising childless women the possibility of having children through visiting her fabricated shrine. The progression from Toosidji to operating a fraudulent religious site demonstrates the pattern of increasingly sophisticated deception that would influence Lentrohamsanin's own development into one of the most destructive figures in Gurdjieff's narrative.

Toosook refers to a type of three-brained being that inhabits a planet "a little below the planet Mars" and is characterized by a distinctive double-sphere body form. Due to the "intense cold there," these beings "are covered with thick soft wool" and have "the external form...like that of a 'Toosook,' that is, it resembles a kind of 'double sphere,' the upper sphere serving to contain the principal organs of the whole planetary body, and the other, the lower sphere, the organs for the transformation of the first and second being-foods" (3.61-62).

Quotes from the 1950 text:

The three-brained beings breeding on another planet, a little below the planet Mars, owing to the intense cold there are covered with thick soft wool.

The external form of these three-centered beings is like that of a 'Toosook,' that is, it resembles a kind of 'double sphere,' the upper sphere serving to contain the principal organs of the whole planetary body, and the other, the lower sphere, the organs for the transformation of the first and second being-foods. (3.61-62)

I must emphasize here, that though the said particularity of their psyche began to be crystallized in your favorites immediately after the loss of Atlantis, yet in none of the beings of former epochs did it function so blatantly as it does now in the contemporary three-brained beings there; they have more of it perhaps, than there are hairs on a 'Toosook.' (20.215)

Location in Book: First appearance: Chapter 3, pages 61-62. Referenced again in Chapter 20, page 215.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Toosook represents an example of how planetary conditions shape the external forms of three-brained beings, demonstrating Gurdjieff's principle that beings adapt to their cosmic environment. The double-sphere design reflects functional specialization: higher functions in the upper sphere and digestive transformation in the lower sphere. The second reference uses the abundant hair of the Toosook as a metaphor for the extreme degree of a particular psychological peculiarity in contemporary Earth beings.

Toosooly refers specifically to the "Toosooly Kurds," a small tribe dwelling in Transcaucasia not far from Mt. Ararat. Unlike the filthy Kolenian gypsies, this tribe is described as "very clean" due to their "daily bathing in the river Arax and existing mostly in the fresh air - being chiefly shepherds" (42.1026-27). They practice a distinctive custom of self-fumigation using plant roots burned in their sacred hearths called Mungulls before entering the principal section of their huts.

Quotes from the 1950 text:

A second custom, very similar and seemingly just as stupid, I saw among the people of another small tribe, called 'Toosooly Kurds,' dwelling in Transcaucasia not far from Mt. Ararat.

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)

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: First appearance: Chapter 42, page 1026. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Toosooly Kurds represent one of Gurdjieff's examples of ancient customs that appear "seemingly just as stupid" but upon investigation reveal practical benefits for hygiene and morality. Their self-fumigation ritual demonstrates how traditional practices can serve both physical purification and psychological purposes, contrasting with European customs that Gurdjieff criticizes as serving only superficial social functions.

Toospooshokh is the cosmic term for the organ that Earth beings call a "blind process" or in scientific terminology, the "appendix" (42.956). This organ serves a specific function designed by Great Nature: "various connective cosmic substances separated by the transformation of the various surplanetary crystallizations which compose the 'first being-food' are gathered in it in the form of what are called 'gases,' in order that later, at the time of the elimination from the common presences of the beings of the already waste residue of the said food, these 'gases' should by their pressure assist this act" (42.956).

Quote from the 1950 text:

Among their organs for the complete transformation of the first food is one that exists almost everywhere under the name of 'Toospooshokh,' or, as they themselves call it, a 'blind process,' and in their scientific terminology, 'appendix.'

The action of this organ, as appointed by Great Nature, is that various connective cosmic substances separated by the transformation of the various surplanetary crystallizations which compose the 'first being-food' are gathered in it in the form of what are called 'gases,' in order that later, at the time of the elimination from the common presences of the beings of the already waste residue of the said food, these 'gases' should by their pressure assist this act. (42.956)

Location in Book: First appearance: Chapter 42, page 956. Single extended discussion in the same chapter, pages 956-957.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The Toospooshokh represents Gurdjieff's understanding of how organs that contemporary science considers vestigial or purposeless actually serve essential cosmic functions. The disruption of this organ's natural rhythm through modern travel demonstrates how contemporary life creates disharmony in fundamental biological processes, illustrating the broader theme of how civilization interferes with the natural cosmic order designed by Great Nature.

Toosy is the cosmic term for what contemporary beings call "abortion" (28.392). This term appears in the context of Lentrohamsanin's parents, who "being deeply engaged in the business of acquiring riches and not wishing to have any hindrance for this, had recourse at each actualizing of this sacred blending to what is called 'Toosy,' or, as your contemporary favorites express themselves, 'abortion'" (28.392). The parents repeatedly terminated pregnancies that resulted from the blending of their Exioëharies because they prioritized material wealth over the sacred process of creating new life.

Quote from the 1950 text:

For his elderly and very rich parents he was what is called a 'first-born,' for although the blending of their Exioëharies had been many times actualized between them before him, yet, as I found out, they, being deeply engaged in the business of acquiring riches and not wishing to have any hindrance for this, had recourse at each actualizing of this sacred blending to what is called 'Toosy,' or, as your contemporary favorites express themselves, 'abortion.' (28.392)

Location in Book: First appearance: Chapter 28, page 392. Single occurrence in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Toosy represents the perversion of the sacred process of creating new life, demonstrating how material greed can corrupt even the most fundamental cosmic processes. The parents' repeated use of Toosy to prevent children from interfering with their wealth accumulation illustrates the distorted values that would eventually contribute to producing Lentrohamsanin, who became an Eternal Hasnamuss-individual. This establishes a pattern of choosing material gain over sacred responsibilities that characterizes the environment in which this destructive figure was ultimately conceived and raised.

A term used by Beelzebub to characterize the transformed conditions of ordinary being-existence among contemporary Americans, specifically describing how their established social order has become something ephemeral and unsustainable. According to Beelzebub, "the surrounding conditions of ordinary being-existence among your contemporary favorites, chiefly among those breeding on this continent, have been transformed so to say, into 'Tralalaooalalalala,' or, as our respected teacher Mullah Nassr Eddin would define it, 'a soap bubble that lasts a long time only in a quiet medium'" (42.919-20).

Quote from the 1950 text:

Even in this respect, the surrounding conditions of ordinary being-existence among your contemporary favorites, chiefly among those breeding on this continent, have been transformed so to say, into 'Tralalaooalalalala,' or, as our respected teacher Mullah Nassr Eddin would define it, 'a soap bubble that lasts a long time only in a quiet medium.' (42.919-20)

Location in Book: First appearance: Chapter 42, page 919. The term appears only once in the text.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The nonsensical syllabic construction suggests something frivolous or insubstantial, reinforced by Mullah Nassr Eddin's comparison to a fragile soap bubble. Within the context of Beelzebub's critique of American society, the term serves as a linguistic embodiment of the superficial and unsustainable nature of contemporary American civilization.

A type of cosmic catastrophe or planetary perturbation that has occurred to Earth three times according to Beelzebub's account. The term specifically refers to major geological and cosmic disruptions that fundamentally altered the planet's surface configuration and profoundly affected the development of three-brained beings. The most significant was "the second Transapalnian perturbation" which resulted in the destruction of Atlantis and caused "the continent Atlantis, which had been the largest continent and the chief place of the being-existence of the three-brained beings of that planet during the period of my first descent, was engulfed together with other large and small terra firmas within the planet" (19.177).

Quotes from the 1950 text:

The point is that when the second Transapalnian perturbation occurred to that ill-fated planet, then, besides its chief continent Atlantis, many other large and small terra firmas entered within the planet and, in their place, new terra firmas appeared on the surface of the planet.

These displacements of the parts of the common presence of that ill-fated planet then continued for several days, with repeated planetary tremors and with such manifestations as could not fail to evoke terror in the consciousness and feelings of beings of every kind. (23.275)

Although planetary tremors or earthquakes frequently occur to that planet of yours from other interplanetary disharmonies also that have arisen in consequence of the two already mentioned great Transapalnian perturbations, the causes of which I shall sometime explain to you, nevertheless most of the planetary tremors there, and especially during recent centuries, have occurred solely on account of those excessive elevations. (22.263)

Location in Book: First appearance: Chapter 17, page 134. The term recurs frequently throughout the text, particularly in references to the second perturbation and its consequences for human development.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Within Gurdjieff's cosmological framework, these perturbations serve as pivotal historical markers that explain the degeneration of human consciousness and the abnormal conditions of contemporary existence. The second Transapalnian perturbation is particularly significant as it marks the point after which egoism became crystallized in human psyche and automatic reasoning became predominant.

Psychic-chemical-results that are evoked in the presence of three-centered beings through the sacred being-actualization of enduring the displeasing manifestations of other beings toward themselves. These Trentroodianos form the sacred being-data which actualize one of the three holy forces of the sacred being-Triamazikamno in the common presences of three-centered beings. According to Saint Buddha's teaching, these results are produced when beings practice "intentional-suffering" by compelling themselves to endure what is displeasing from others while remaining among their fellow beings, rather than in solitude. The text explains that "by frequently producing in their presences this sacred being-actualization toward the manifestations displeasing to them of other beings similar to themselves, there might thereby be evoked in them what are called those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings one of the three holy forces of the sacred being-Triamazikamno" (21.242-243). This holy force becomes affirming toward all the denying properties already present in beings, making Trentroodianos essential for the transformation of negative crystallizations inherited from the organ Kundabuffer.

Quote from the 1950 text:

Here that strangeness of the psyche of your favorites then manifested itself just as it now manifests itself, by their not having considered and not considering the obvious fact - obvious, that is, to every more or less sane Reason - that the Divine Teacher, Saint Buddha, in advising them to employ that kind of 'endurance,' of course had in view that they should produce this 'endurance' while existing among other beings similar to themselves, and so that by frequently producing in their presences this sacred being-actualization toward the manifestations displeasing to them of other beings similar to themselves, there might thereby be evoked in them what are called those 'Trentroodianos,' or, as they themselves would say, those 'psychic-chemical-results' which, in general, in the presence of every three-centered being, form those sacred being-data, which actualize in the common presences of the three-centered beings one of the three holy forces of the sacred being-Triamazikamno; and this holy force in beings always becomes affirming towards all the denying properties already present in them. (21.242-243)

Location in Book: Single appearance: Chapter 21, page 243. The term appears only in this passage within the context of Buddha's teaching about intentional suffering.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. Trentroodianos represents a crucial concept in understanding how conscious suffering can be transformed into positive inner development - that alchemical substances are produced through conscious work with friction in relationship. The term is directly linked to Saint Buddha's teaching about "intentional-suffering" and demonstrates how proper work with difficult emotions and situations can produce the chemical substances necessary for spiritual transformation. The misunderstanding of this teaching - where beings sought solitude rather than remaining among others - led to the establishment of monasteries, which Gurdjieff presents as a corruption of the original intent to work with real-life challenges in community. This represents a fundamental distortion of the Work that prevents the formation of these essential psychic substances necessary for the crystallization of higher being-bodies.

Three-brained beings arising on the planet Modiktheo in the Protocosmos system, distinguished by requiring three distinct sexes for the continuation of their species rather than the usual two. According to Beelzebub, "for the continuation of their species alone does this sacred law effect its completing process through three kinds of beings, wherefore such three-brained beings are called 'Triakrkomnian'" (39.771-2). The three sexes are called "Martna," "Spirna," and "Okina," and although externally alike, they are "very different from each other" in their inner construction. These beings are considered "the most ideal and perfect of all the innumerable various-formed exterior coatings of three-brained beings in all our Great Universe" (39.771-2).

Quotes from the 1950 text:

The transformation through them of the cosmic substances required for the common-cosmic Trogoautoegocratic process, according to the sacred law of Heptaparaparshinokh, proceeds on these same principles on which it proceeds through our common presences and also through the presences of your favorites, the three-brained beings breeding on the planet Earth. For the continuation of their species alone does this sacred law effect its completing process through three kinds of beings, wherefore such three-brained beings are called 'Triakrkomnian'; separately, however, just as among us beings of different sexes are called Actavus and Passavus or are called on your planet man and woman, so there on the planet Modiktheo they call the beings of the different sexes 'Martna,' 'Spirna,' and 'Okina,' and although externally they are all alike, yet in their inner construction they are very different from each other. (39.772)

And three-centered beings of this kind are ideal in our Megalocosmos, because at their very arising they already have all the being-bodies.

And they have all three being-bodies because the producers of such a being, namely, Martna, Spirna, and Okina, each separately conceives the arising of one of the three being-bodies, and owing to their special corresponding being-existences they aid the Sacred Heptaparaparshinokh to form the given being-body in themselves to perfection and afterwards, at the moment of appearance, merge it with the other bodies into one. (39.773)

Location in Book: First appearance: Chapter 39, page 771. The term appears only in this extended passage describing the planet Modiktheo.

Etymology / Notes: The term appears to be constructed from "tria" (three) and possibly "krkromnian" relating to cosmic completion or cosmic law fulfillment, reflecting the three-sexed nature required for species continuation. These beings represent the ideal toward which all three-brained beings strive - arising already with all three being-bodies complete and having no need for "conscious labors" and "intentional suffering" to coat their higher being-bodies. They embody the principle that angels, archangels, and Sacred Individuals arise from this marvelous planet, representing the perfected state of three-brained existence.

One of the two fundamental primordial cosmic laws that maintain the entire Megalocosmos, consisting of three independent holy forces that manifest in everything without exception throughout the Universe. According to objective science, this law is formulated as "a law which always flows into a consequence and becomes the cause of subsequent consequences, and always functions by three independent and quite opposite characteristic manifestations, latent within it, in properties neither seen nor sensed" (17.138-139). The process operates through "Harnel-miatznel," whereby "the higher blends with the lower in order to actualize the middle and thus becomes either higher for the preceding lower, or lower for the succeeding higher" (39.751). The three holy forces are called "Surp-Otheos" (Holy-Affirming or Force-plus), "Surp-Skiros" (Holy-Denying or Force-minus), and "Surp-Athanatos" (Holy-Reconciling or Neutralizing-force) (39.751). Early terrestrial three-brained beings, before the crystallization of Kundabuffer consequences, recognized these forces and named them "God-the-Father," "God-the-Son," and "God-the-Holy-Ghost" respectively (39.751-752).

Quotes from the 1950 text:

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

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

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

'A new arising from the previously arisen through the "Harnel-miatznel," the process of which is actualized thus: the higher blends with the lower in order to actualize the middle and thus becomes either higher for the preceding lower, or lower for the succeeding higher'; and as I already told you, this Sacred-Triamazikamno consists of three independent forces, which are called:

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

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

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

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

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

The cosmic designation given by cherubim and seraphim to "Third-order-Suns," which are the cosmic concentrations now called planets. According to Beelzebub, when the Divine actualization of the new cosmic system 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," defining every relatively independent concentration by the word "cosmos" and distinguishing different orders by adding corresponding names, such that "'Third-order-Suns,' i.e., those we now call 'planets,' they called 'Tritocosmos'" (39.760).

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.' (39.759-60)

Location in Book: First appearance: Chapter 39, page 760. The term recurs in the same chapter when discussing the decomposition of being-bodies after sacred Rascooarno.

Etymology / Notes: The term derives from "trito" (third) and "cosmos" (ordered world or universe), indicating the third level in the cosmic hierarchy established by the fundamental laws of Heptaparaparshinokh and Triamazikamno. In the cosmic scale, Tritocosmoses serve as intermediate transformers in the Most Great common-cosmic Trogoautoegocrat, receiving radiations from Defterocosmos (second-order suns) and providing the environment for Microcosmoses and Tetartocosmoses to arise. The body-Kesdjan of beings, being formed from radiations of Tritocosmoses, gradually decomposes back into the sphere of these planetary concentrations after the second sacred Rascooarno.

One of the seven temporarily independent crystallizations that arise in the presences of Tetartocosmoses through the evolutionary and involutionary processes of the fundamental sacred laws. Specifically, "being-Tritoëhary" represents the third level of transformation of the first being-food (ordinary food and drink) as it evolves through beings according to the sacred law of Heptaparaparshinokh. According to Beelzebub, "this totality of cosmic substances, temporarily crystallized in the common presences of 'beings-apparatuses' which correspond in their vibrations to 'being-Tritoëhary,' have as the gravity-center place of their concentration in the presences of beings the, what is called, 'liver'" (39.787).

Quotes from the 1950 text:

Further, a part of these definite substances of 'being-Defteroëhary' go to serve the planetary body itself and also the local Harnel-miatznel in respect of the newly entering food, but the other part, also by means of a process of Harnel-miatznel of local character, continues its independent evolution and is ultimately transmuted in beings into the still higher definite substances which are called, this time, 'being-Tritoëhary.'

And this totality of cosmic substances, temporarily crystallized in the common presences of 'beings-apparatuses' which correspond in their vibrations to 'being-Tritoëhary,' have as the gravity-center place of their concentration in the presences of beings the, what is called, 'liver.' (39.787)

It is just in this place of the being-Ansanbaluiazar that the lower 'Mdnel-In' of the Sacred Heptaparaparshinokh is located, called the 'mechano-coinciding-Mdnel-In,' and therefore the substances of the being-Tritoëhary cannot, only owing to the process 'Harnel-miatznel,' independently evolve further.

Well then, owing to that change in the general functioning of the primordial common-cosmic sacred law of Heptaparaparshinokh, this totality of substances named 'being-Tritoëhary' can in the given case evolve further from this state only with the help of forces coming from outside. (39.787-8)

Location in Book: First appearance: Chapter 39, page 761 (in the list of seven crystallizations), with detailed explanation beginning on page 787.

Etymology / Notes: The term derives from "trito" (third) and "ëhary" (apparently a Gurdjieffian suffix denoting crystallized being-substances). Being-Tritoëhary represents a critical juncture in the transformation of food substances, as it cannot evolve further through Harnel-miatznel alone but requires external help from the second being-food (air). This dependency illustrates the interconnected nature of the three being-foods and the necessity of conscious work for complete transformation. The liver's role as the concentration center reflects both physiological reality and cosmic law, demonstrating how Gurdjieff integrated scientific knowledge with his cosmological system.

The particular pathway by which Piandjoëhary substances pass from the cerebellum through the nerve nodes of the spine and breast to concentrate in the sexual organs as being-Exioëhary. According to Beelzebub, after describing how Piandjoëhary concentrates in the cerebellum and then moves to the testicles in males and ovaries in females to become "being-Exioëhary," he states: "You should know that this particular way mentioned is called 'Trnlva'" (39.791). This pathway represents the final stage in the transformation of the first being-food through the Sacred Heptaparaparshinokh, leading to the formation of the sacred substance Exioëhary.

Quote from the 1950 text:

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-Exioëhary,' which is for the beings themselves their most sacred possession. You should know that this particular way mentioned is called 'Trnlva.' (39.791)

Location in Book: First appearance: Chapter 39, page 791. The term appears only once in this specific context.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The consonant-heavy construction suggests something fundamental and perhaps difficult to pronounce, emphasizing its sacred and technical nature. Within Gurdjieff's cosmological system, Trnlva represents the final critical pathway in the normal evolutionary transformation of food substances, leading to the formation of Exioëhary - the substance that can either serve automatic reproduction or, through conscious work (Partkdolg-duty), be transformed for the coating of higher being-bodies.

A fundamental World-law that establishes reciprocally acting contact between the various vibrations radiated by different densities (metalloids and metals) that arise in planets through the interaction of Okidanokh with planetary substances. According to the scientist whose experiments Beelzebub observed, "when the said masses of different densities that have thus arisen in planets under normal surrounding conditions radiate from their common presences the vibrations required for the said World-law of Reciprocal-feeding-of-everything-existing, then, among these vibrations of various properties there is established, owing to the fundamental World-law 'Troemedekhfe,' a reciprocally acting contact" (18.172). This contact and its results serve as "the chief factor in the gradual change of the various densities in planets" and actualize "the Stability-of-harmonious-equilibrium-of-planets" (18.172).

Quote from the 1950 text:

When the said masses of different densities that have thus arisen in planets under normal surrounding conditions radiate from their common presences the vibrations required for the said World-law of Reciprocal-feeding-of-everything-existing, then, among these vibrations of various properties there is established, owing to the fundamental World-law "Troemedekhfe," a reciprocally acting contact.

And the result of this contact is the chief factor in the gradual change of the various densities in planets.

My observations over many years have almost fully convinced me that it is owing only to the said contact and its results that there is actualized the "Stability-of-harmonious-equilibrium-of-planets." (18.172)

Location in Book: First appearance: Chapter 18, page 172. The term appears only in this specific scientific context.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The consonant-heavy construction suggests something fundamental and mathematical in nature. Within Gurdjieff's cosmological framework, Troemedekhfe represents a universal principle governing how different vibrational densities interact to maintain planetary equilibrium, functioning as part of the greater cosmic law of "Reciprocal-feeding-of-everything-existing." This law demonstrates how cosmic harmony is maintained through the continuous interaction and exchange between different orders of materiality within planetary bodies.

The Most Great common-cosmic process that maintains all existence in the Universe through the reciprocal feeding and exchange of substances between all cosmic formations. According to Beelzebub, "everything in the Universe, both the intentionally created and the later automatically arisen, exists and is maintained exclusively on the basis of what is called the 'common-cosmic Trogoautoegocratic-process'" (17.136). This system replaced the former "Autoegocrat" system after our Endless Creator created the Megalocosmos to protect the Sun Absolute from the destructive effects of the merciless Heropass. The process operates through the two fundamental cosmic laws of Heptaparaparshinokh and Triamazikamno, actualizing the "exchange of substances" or "Reciprocal-feeding" of everything that exists (17.136-7).

Quotes from the 1950 text:

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

This Most Great common-cosmic Trogoautoegocratic-process was actualized by our endless uni-being, when our Most Great and Most Holy Sun Absolute had already existed, on which our all-gracious endless creator had and still has the chief place of His existence.

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. (17.136-7)

And so, in consequence of the fact that for this new system of functioning of the forces which until then maintained the existence of the Most Most Holy Sun Absolute, there were required outside of the Sun Absolute corresponding sources in which such forces could arise and from which they could flow into the presence of the Most Most Holy Sun Absolute, our almighty endlessness was just then compelled to create our now existing Megalocosmos with all the cosmoses of different scales and relatively independent cosmic formations present in it, and from then on the system which maintained the existence of the Sun Absolute began to be called Trogoautoegocrat. (39.753)

Location in Book: First appearance: Chapter 16, page 122. The term recurs extensively throughout the text, particularly in Chapters 17, 21, 23, 27, 28, 29, 31, 32, 35, 37, 38, 39, 40, 42, 43, 44, and 47.

Etymology / Notes: The term appears to combine "trogo" (possibly from Greek "trogo" meaning "to gnaw" or "consume"), "auto" (self), and "egocrat" (ruler), suggesting a self-sustaining system of universal consumption and transformation. This cosmic law represents the fundamental principle by which all existence is maintained through continuous reciprocal transformation and feeding. All three-brained beings serve as apparatuses for this process, transforming cosmic substances while having the potential to use these same transformations for their own conscious development and the coating of higher being-bodies. The cherubim and seraphim systematically named seven specific emanations and radiations "by means of which the process of the most great cosmic Trogoautoegocrat proceeds" (39.760): Theomertmalogos (from the Sun Absolute), Mentekithzoin (from second-order-Suns), Dynamoumzoïn (from individual planets), Photoinzoïn (from Microcosmoses), Hanbledzoïn (from Tetartocosmoses), Astroluolucizoïn (from all planets of a solar system together), and Polorotheoparl (from all newly-arisen second-order-Suns together) (39.760-761).

A state of being characterized by irritability or ill-temper, as experienced by beings from Beelzebub's planet. The term is used in conjunction with "Skoohiatchiny" (grumbling) to describe Ahoon's disagreeable condition following a misunderstanding with German beings on Earth. According to Beelzebub, this new German word "doctor" made Ahoon "for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess" (31.554).

Quote from the 1950 text:

Tell us, old man, how this then happened and what made you for several days the whole time 'Skoohiatchiny' and 'Tsirikooakhtz,' or as the three-brained beings of the planet Earth would say, made you just 'grumble' and be 'irritable' like your friend there, Dame Bess. (31.554)

Location in Book: First appearance: Chapter 31, page 554. The term appears only in this specific context.

Etymology / Notes: The term appears to be one of Gurdjieff's original coinages with no apparent derivation from known linguistic roots. The consonant-heavy construction with the "akhtz" ending suggests something harsh or grating, fitting for a word describing irritability. The pairing with "Skoohiatchiny" (grumbling) indicates these are complementary emotional states from the psychological vocabulary of beings on Beelzebub's planet, demonstrating that even highly developed cosmic beings experience disagreeable emotional states, though perhaps with more precise terminology than Earth beings possess.

A locality in the center of the continent Asia where Beelzebub established his fundamental place of existence during his sixth and final sojourn on Earth, working as a physician-hypnotist. Beelzebub describes how "when I had chosen as the place of my fundamental existence the locality in the center of the continent Asia called 'Turkestan,' I not only went from there to the places where the processes which interested me proceeded, but during the pauses or lulls in these processes I also traveled a great deal, visiting almost all the continents" (31.530). The region was divided into Chinese Turkestan and Russian Turkestan, each with different prevalent vices among the local populations.

Quotes from the 1950 text:

And so, my boy, I began my activities in the capacity of a physician-hypnotist, as I have already told you, in the center of the continent Asia, in various towns of Turkestan.

I was first in the town of that part of Turkestan which later came to be called 'Chinese Turkestan' in contradistinction to that part of it which, from the time of its conquest by beings belonging to the large community Russia, has been called 'Russian Turkestan.' (33.582)

What I then devised and carried out to escape from this situation was the reason why Turkestan - concerning which place there are and will be preserved in my common presence the data then fixed for pleasant memories - ceased to be for me the place of my permanent existence on your planet at the period of this last stay of mine; and thereafter the cities of the 'famous' Europe with their cafes with the 'black liquid' - made of nobody knows what - replaced the towns of Turkestan with their 'Tchai-kanas' and their delicious fragrant teas. (33.584)

Location in Book: First appearance: Chapter 1, page 50 (as biographical reference to Gurdjieff as "Tiger of Turkestan"). Detailed discussion begins in Chapter 31, page 530, with extensive coverage in Chapter 33.

Etymology / Notes: Turkestan refers to the historical Central Asian region, literally meaning "land of the Turks." In Gurdjieff's narrative, it serves as both a geographical location and a symbol of authentic traditional culture, contrasted with the artificial sophistication of European civilization. The fond references to Tchai-kanas (tea houses) and fragrant teas versus European cafes with unidentifiable black liquid reflect Gurdjieff's critique of modern civilization's loss of genuine cultural substance. The region also appears in the opening chapter as part of Gurdjieff's own biographical progression, where he was known as the "Tiger of Turkestan."

An ancient language of Central Asia that the society "The-Earth-Is-Equally-Free-For-All" proposed to adopt as a common language for all of continent Asia. According to Beelzebub's account, this language was chosen because it was "the oldest on the continent Asia and one whose roots had already entered into very many Asiatic languages" (43.1092-3). The selection of Turkoman was part of the society's comprehensive program to establish peace and unity across Asia through common religion, language, and government, aimed at reducing the terrible processes of reciprocal destruction that plagued the continent.

Quote from the 1950 text:

Among other things, there entered into the fundamental program of this society - gradually to act in such a direction as would enable them to obtain a result - in the first place, the actualization for all the beings of the continent Asia of one common religion which they wished to base upon the teaching of the sect of what are called the 'Parsis,' only changing it a little; secondly, one common language, and for this common language they wished to adopt what is called the 'Turkoman' language, the oldest on the continent Asia and one whose roots had already entered into very many Asiatic languages. (43.1092-3)

Location in Book: First appearance: Chapter 43, page 1092-3. The term appears only in this specific context describing the society's peaceful unification program.

Etymology / Notes: Turkoman refers to the language of the Turkmen people of Central Asia, historically one of the oldest Turkic languages. In Gurdjieff's narrative, its selection as a proposed unifying language reflects its historical significance and linguistic influence across Central Asian cultures. The choice demonstrates the society's practical wisdom in selecting a language with existing widespread roots rather than imposing an artificial or foreign tongue, suggesting that successful unification must build upon existing cultural foundations rather than impose entirely new structures.

A sacred religious rite created by the Great Moses specifically for girls to counteract the harmful effects of clothing on the natural processes designed by Nature for maintaining hygiene of the sexual organs. According to Beelzebub's account, Moses "created for his people those two religious rites, one of which is called 'Sikt ner chorn' and the other 'Tzel putz kann.' The sacred 'Sikt ner chorn' was specially created for boys and the sacred 'Tzel putz kann' for girls, and they were to be obligatorily performed on all children of both sexes" (42.1007). The purpose was to mechanically remove accumulated substances that would otherwise cause itching and lead to harmful self-stimulation in children.

Quotes from the 1950 text:

From the contents of this papyrus it could be clearly seen that the Great Moses gave practical effect to the thoughts set down on this question in the book Tookha Tes Nalool Pan, by creating for his people those two religious rites, one of which is called "Sikt ner chorn" and the other "Tzel putz kann."

The sacred "Sikt ner chorn" was specially created for boys and the sacred "Tzel putz kann" for girls, and they were to be obligatorily performed on all children of both sexes. (42.1007)

These two rites were created by the Great Moses and introduced then into the ordinary life of the Judaic people in order to counteract that maleficent invention of clothes, thanks to which those factors were destroyed which were provided by Nature for the protection of these organs from the harmful action of the substances given off by them; and these two rites were transmitted from generation to generation, both to the followers of this Judaic religion themselves as well as others who took over these useful rites almost unchanged. And it was only after "the death of the great King Solomon" that the rite "Tzel putz kann" ceased for some reason or other to be performed even by the followers of this Judaic religion, and only the rite "Sikt ner chorn" automatically continued to be performed and reached the contemporary representatives of that race. (42.1009)

Location in Book: First appearance: Chapter 42, page 1007. The term appears only in this extended discussion of Moses' hygienic-religious innovations.

Etymology / Notes: The term appears to be one of Gurdjieff's linguistic inventions, possibly constructed to sound like ancient Hebrew or Aramaic ritual terminology. Unlike the male rite "Sikt ner chorn" (circumcision), which continued to be practiced, "Tzel putz kann" was discontinued after King Solomon's death, suggesting it may have been a form of female circumcision or genital modification. Within Gurdjieff's narrative framework, this represents the loss of practical wisdom embedded in religious ritual, where hygienic necessity was encoded in sacred practice but later abandoned due to lack of understanding of its original purpose.

A Yiddish term meaning "essence," "gist," or "main point" of something, used throughout the text to indicate the fundamental core or most important aspect of a matter. Gurdjieff introduces the term by explaining that he will make "the 'salt,' or as contemporary pure-blooded Jewish businessmen would say, the 'Tzimus' of this story, one of the basic principles of that new literary form which I intend to employ for the attainment of the aim I am now pursuing" (1.19). The term appears repeatedly when Beelzebub wants to emphasize the essential point of his explanations or advice.

Quotes from the 1950 text:

It will be useful chiefly because I have decided already to make the "salt," or as contemporary pure-blooded Jewish businessmen would say, the "Tzimus" of this story, one of the basic principles of that new literary form which I intend to employ for the attainment of the aim I am now pursuing by means of this new profession of mine. (1.19)

Well then, dear Hassein, the very 'Tzimus' of my advice to you is that if you should indeed have to exist among the beings of that planet Earth and have dealings with these representatives of contemporary art, then you must first of all know that you must never tell the truth to their face. (30.515)

The very 'Tzimus' of the said practice lies in this, that if you point your fourth finger and, covering one half of your mouth with your right palm, utter the name of any liquid you fancy, then immediately, without more words, that liquid is served at table - only in a bottle purporting to be lemonade or the famous 'French Vichy.' (42.923)

Location in Book: First appearance: Chapter 1, page 19. The term recurs in Chapters 30, 34, and 42, used consistently to mean "essence" or "main point."

Etymology / Notes: From Yiddish "tsimes" meaning essence, gist, or the heart of a matter. Gurdjieff's use of this term demonstrates his incorporation of various linguistic traditions to express precise meanings, while also reflecting the multicultural environment in which his teachings developed. The repeated use of this specifically Jewish term suggests Gurdjieff's appreciation for the directness and practicality often found in Jewish cultural expression, particularly in business and philosophical discourse.

A historical country, identified in Beelzebub's Tales as now being Kafiristan, noted for an episode in which a societal change led to the emergence of Amazons. Beelzebub cites Uneano as one of two historical precedents for the natural consequences when women deprive themselves of certain features adapted by Great Nature for cosmic substance exchange. The other precedent mentioned is ancient Greece, with the creation of the religion of the poetess Sappho.

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 'Kafiristan,' where there appeared what are called 'Amazons,' and the second time in ancient Greece, where there was created the 'religion of the poetess Sappho.' (37.689-90)

Location in Book: Appears in Chapter 37, pages 689-690, in the context of changes in women's customs and their cosmic consequences.

Etymology / Notes: No etymology given. The name refers to a former designation for the geographic area now known as Kafiristan.

A well-known street in Berlin, Germany, mentioned in Beelzebub's Tales in the context of the Turkish rulers' sojourn in Germany to study militarism. While in Berlin, they spent considerable time on Unter den Linden, absorbing aspects of German culture and practices.

Quote from the 1950 text:

Specially much good, indeed, they saw and absorbed in that Germany in its capital Berlin on the street called 'Unter den Linden.' (38.714)

Location in Book: Appears briefly in Chapter 38, page 714, during the account of Turkey's rulers studying militarism in Germany.

Etymology / Notes: German for "Under the Linden Trees," a historic boulevard in Berlin.

A second-grade cosmic law described as the tendency of a being's second being-body (the neutralizing part in their law of Triamazikamno) to unite with whichever of the two opposite being-parts - higher divine or planetary - has the greater number of desires. This law functions within the context of the constant struggle against the wishes of the planetary body, which produces sacred crystallizations leading to the perfection of the higher divine part.

Quote from the 1950 text:

...for all their active manifestations it always tends according to the second-grade cosmic law 'Urdekhplifata' to unite with those desires of which there are more, whether in one or the other of the two mentioned opposite being-parts. (39.802)

Location in Book: Appears in Chapter 39, page 802, in Beelzebub's exposition on the struggle between a being's planetary body and higher divine part.

Etymology / Notes: No etymology given. The term designates a specific cosmic principle of attraction based on predominance of desires.

A locality on the continent of Asia, where Beelzebub sought out an Aisorian priest who possessed half of a copy of the original Boolmarshano created by Makary Kronbernkzion. Upon finding the priest in Urmia, Beelzebub confirmed he had a very ancient "shapeless large ivory mass" considered antique and valuable.

Quote from the 1950 text:

...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. (44.1136-7)

Location in Book: Appears in Chapter 44, pages 1136-1137, during Beelzebub's search for relics connected with Makary Kronbernkzion.

Etymology / Notes: No etymology given. The name corresponds to a historical city in northwestern Iran.

A process described as the conscious injection of one's own Hanbledzoïn into the ends of an existing connection between a body Kesdjan and the location or beings holding a particle of its Hanbledzoïn. This action can attract or materialize the body Kesdjan back to the solid part of the planet, allowing contact with its Reason.

Quotes from the 1950 text:

And this attraction or as it is sometimes said 'materialization' is produced, as I have already told you, by means of what is called 'Vallikrin,' that is by the conscious injection in a certain way of one's own Hanbledzoïn into the ends of these connections. (38.730)

When these six 'great initiates' still existing with their planetary existence began by twos in turns uninterruptedly for three days and three nights to produce upon the planetary body of their former chief the process Vallikrin, that is, the inpouring of their own Hanbledzoïn into this body... (38.731)

Location in Book: First appears in Chapter 38, pages 730-731, during Beelzebub's account of the properties of Hanbledzoïn and the processes involving the body Kesdjan. No other occurrences noted.

Etymology / Notes: No origin or meaning for the word is given in the text. The process requires specific preparatory conditions to function as intended.

A Greek philosopher, representative of the followers of the teaching of Jesus Christ in Greece at the time of the Kelnuanian Council. Famous for his learning within his own country, he argued that killing animals for food was the greatest sin and that consuming their flesh was harmful to health.

Quotes from the 1950 text:

The philosopher Veggendiadi, it seems, occupied two days in affirming and proving that it was absolutely necessary to spread among all the followers of the teachings of Jesus the notion that to kill animals for the purpose of consuming their flesh for food was the greatest sin, and moreover that such flesh was very harmful to the health, and so on. (42.1017)

I fully concur in all the evidence and arguments set forth here by our Brother in Christ, the philosopher Veggendiadi. (42.1018)

Location in Book: First appears in Chapter 42, pages 1017-1018, in Beelzebub's recounting of the Kelnuanian Council and the dispute between Veggendiadi and Hertoonano. No other occurrences noted.

Etymology / Notes: No information on the origin or meaning of the name is provided.

A saint from the planet Soort who was taken to the holy planet Purgatory, where he discovered the cosmic “Law of Falling” and designed a system of intersystem and interplanetary ships based on it. His method used the substance Elekilpomagtistzen and a special glass to eliminate atmospheric resistance, enabling enormous structures to move freely. Although the system had drawbacks, it replaced previous ship systems for over two decades before being surpassed by the invention of the Angel Hariton.

Quotes from the 1950 text:

Saint Venoma had been taken for his merits from the planet 'Soort' to the holy planet 'Purgatory'... he gave all his free time to his favorite work... to seek what new phenomena could be found in various combinations of already existing, law-conformable phenomena. (4.66)

The whole secret lay in this, that when the rays of 'Elekilpomagtistzen' were made to pass through this special glass, then... everything usually composing the atmosphere... was destroyed... so that, if even an infant-being pushed this enormous structure, it would move forward as easily as a feather. (4.68)

Location in Book: Appears in Chapters 3-5, pages 65-72, during the account of earlier interplanetary ship systems and the discovery of the Law of Falling.

Etymology / Notes: No origin of the name is given. Venoma is notable for combining theoretical cosmic law with practical shipbuilding innovation.

A phrase from the sayings of Mullah Nassr Eddin, used metaphorically by Beelzebub to suggest that the real issue or cause of failure lies hidden in a situation. In context, it is applied to contemporary physicians whose assistance to deranged planetary bodies (sick people) falls short of their obligations.

Quote from the 1950 text:

...it is precisely here, as our highly esteemed Mullah Nassr Eddin says, that 'the dead camel of the merchant Vermassan-Zeroonan-Alaram is buried.' (31.541)

Location in Book: First appears in Chapter 31, page 541, during Beelzebub's commentary on the ineffectiveness of contemporary physicians. No other occurrences noted.

Etymology / Notes: No explanation of the origin of the name is given; presented as part of a humorous or proverbial expression attributed to Mullah Nassr Eddin.

A disparaging term used by Beelzebub to label a type of pretentious or self-important being, exemplified by a tall man in a public place trying to impress a woman. Grouped with other derogatory labels such as Asklays, Kafirians, and Klians, applied across different historical periods to similar types of people, though their nationalities and dress change over time.

Quotes from the 1950 text:

And that tall man pretending to be an important gentleman, sitting alone in the corner, making eyes at a lady who sits with her husband among the neighboring company… is he not a real 'Veroonk'? (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 appears in Chapter 37, page 675, in Beelzebub's critique of certain human types in contemporary France and ancient Babylon. No other occurrences noted.

Etymology / Notes: The term's origin is not explained. It functions as a pejorative epithet within a broader social commentary.

The sixth highest string of the seven-stringed instrument described by Beelzebub in connection with the cosmic Law of Heptaparaparshinokh. The strings are named in descending order: Arachiaplnish, Erkrordiapan, Erordiapan, Chorortdiapan, Piandjiapan, Vetserordiapan, and Okhterordiapan.

Quote from the 1950 text:

The sixth highest 'Vetserordiapan' (40.850)

Location in Book: First appears in Chapter 40, page 850, as part of the list of names assigned to the strings of the instrument used to illustrate the principles of the Law of Heptaparaparshinokh. No other occurrences noted.

Etymology / Notes: No explanation is given for the derivation of the term. Its meaning is tied to its position within the ordered set of seven strings.

A mountain where the Very Saintly Ashiata Shiemash twice withdrew for extended periods of contemplation and concentration. His first retreat lasted forty days and nights, during which he sought clarity on how to help humanity. After a year of further observation, he returned for several months to formulate his plan for saving beings from the inherited consequences of the organ Kundabuffer through the awakening of Conscience. From this second retreat, he proceeded directly to Djoolfapal to begin his Most Saintly Activities.

Quotes from the 1950 text:

With this aim, I then ascended the mountain 'Veziniama,' where for forty days and nights I knelt on my knees and devoted myself to concentration. (26.354)

He then... again ascended to that same mountain Veziniama, and during several terrestrial months contemplatively pondered in which way He could actualize His decision... (26.364-365)

Location in Book: Appears in Chapters 26-27, pages 354-366, in the narrative of Ashiata Shiemash's preparation and planning for his mission on Earth.

Etymology / Notes: No linguistic explanation is given for the name. It is associated exclusively with Ashiata Shiemash's spiritual retreats.

A property of the perceptive organ of hearing in all beings, arising from the action of certain vibrations on the Hlodistomaticules (nerve-brain-ganglia) of the brains. These Hlodistomaticules are formed from Nirioonossian-crystallized-vibrations generated by the organ of hearing, and when acted upon by similar but noncrystallized vibrations - such as those produced by vocal cords or sound-producing instruments - they evoke Vibroechonitanko, sometimes called "remorse." In normal conditions it assists the arising of associations when other stimuli are absent. Learned musicians in Babylon exploited it by designing melodies to stimulate different brains in succession rather than the usual automatic order.

Quote from the 1950 text:

Among the number of these special particularities is the property called 'Vibroechonitanko.'

These Hlodistomaticules... functioning from the reaction upon them of similar but not yet crystallized vibrations, evoke... the said Vibroechonitanko or, as it is sometimes called, 'remorse.' (30.488-489)

Location in Book: First appears in Chapter 30, pages 488-490, in Beelzebub's account of the art and science of music in ancient Babylon.

Etymology / Notes: No origin of the term is given. The process links physiological structures, cosmic substances, and intentional musical design.

An apparatus serving as a measure of the degree of vivifyingness of variously sourced vibrations. Vibrometers were described as highly sensitive instruments, sometimes fitted to the strings of a grand piano or to other sound-producing apparatuses such as the altered monochord called the "vibrosho," and also to devices for measuring vibrations in living beings or in electric currents. These instruments indicated the number of vibrations present, forming part of experiments to determine the totality of vibrations in different forms of life and the distinction between creative and momentum vibrations.

Quotes from the 1950 text:

...to each series of the strings visible beneath it were fitted independent little apparatuses which served as measures of the 'degree of vivifyingness of the variously sourced vibrations' and were called 'vibrometers.' (41.886)

...showing me the figures on the vibrometer that he had on his arm, he continued: 'I have in general so many vibrations, and my friend Bogga-Eddin has so many more.' (41.904)

Location in Book: First appears in Chapter 40, page 865, during Beelzebub's investigation into rare physiological particularities with special tuning forks and vibrometers. Recurs extensively in Chapter 41, pages 886-916, in the detailed account of experiments by the Bokharian dervish Hadji-Asvatz-Troov.

Etymology / Notes: No etymology given. The term is applied both to general vibration-measuring devices and to specific, personally commissioned instruments invented by Gornahoor Harharkh for Beelzebub.

An altered form of the ancient Greek monochord, created by the Bokharian dervish Hadji-Asvatz-Troov for his experiments on vibrations. The vibrosho consisted of a two-meter board, the front half divided into frets like a guitar neck and bearing a single string, and the back half equipped with numerous vibrometers and a network of small glass and metal pipes. These pipes produced sounds from movements and currents of ordinary or compressed/rarefied air, whose vibrations were also measured by the vibrometers.

Quote from the 1950 text:

With this apparatus Pythagoras made his experiments, and it was then called a "monochord," but now that I have altered it, I call it a "vibrosho." (41.888)

Location in Book: Appears in Chapter 41, pages 888-893, in the account of Hadji-Asvatz-Troov's vibration experiments.

Etymology / Notes: The name "vibrosho" was given by Hadji-Asvatz-Troov after altering the Pythagorean monochord for expanded experimental use. No other etymology given.

A term denoting the outer ephemeral appearance upon which the majority of beings in certain periods, particularly in Russia of recent centuries, based their appraisal of individual significance. Such Vietro-yretznel became the sole measure of worth for many, leading them to strive only for this appearance and to lose the taste and desire for objective-being-Being. In Beelzebub's account, an official presentation to the Emperor caused a sudden change in others' perception of him, entirely due to this phenomenon.

Quote from the 1950 text:

My personal significance and their notions about all my qualities and merits also changed for their individuality; I suddenly became for all 'important' and 'wise,' 'extraordinary' and 'interesting,' and so on and so forth: that is, the possessor of all kinds of abnormal being-qualities thought out by themselves. (34.619)

Location in Book: Appears in Chapter 34, pages 618-619, during Beelzebub's description of societal attitudes in Russia and the effect of his formal presentation to the Emperor.

Etymology / Notes: No etymology given. Presented as an "objectively maleficent" tendency to judge being-value solely by superficial impressions.

The Archangel Viloyer, Governor of the solar system in Beelzebub's time. Formerly an ordinary angel during the period when Beelzebub and his companions were on the planet Zernakoor, he was acquainted with them and would often visit. Ahoon recalls meeting him just before their flight from the planet Karatas.

Quote from the 1950 text:

I had the pleasure of meeting the Archangel Viloyer, the Governor of our solar system, and His Splendiferousness condescended to recognize me and to speak to me.

Perhaps you remember... that while we were existing on the planet Zernakoor, His Splendiferousness Archangel Viloyer was still an ordinary angel, and used often to drop in to see us? (22.264)

Location in Book: Appears in Chapter 22, page 264, during Ahoon's interruption of Beelzebub's narrative to relate information about the Tibetan mountains.

Etymology / Notes: No etymology given. Title and role indicate high cosmic rank and governance over the solar system.

A reference to the "evil-spirit-of-Saint-Vitus," described as entering the common presences of beings and causing them to "rage quite merrily" upon hearing certain distorted accounts or concocted narratives. This occurs when scraps of information about past events reach later generations and are reassembled by so-called learned beings into misleading forms, provoking an unreasoning, excited reaction in others.

Quote from the 1950 text:

Hence it is that when a few scraps of information about some event or other do happen to reach the beings of remote later generations, and the learned beings of new formation there concoct their 'hotchpotch' out of these scraps, there then occurs a most peculiar and most instructive 'phenomenon'; namely, when the cockroaches there chance to hear what is in this hotchpotch, 'the-evil-spirit-of-Saint-Vitus' existing there immediately enters their common presences and begins to rage quite merrily. (25.351)

Location in Book: Appears once in Chapter 25, page 351, in the context of Beelzebub's commentary on the distortions of historical events by later generations.

Etymology / Notes: The name alludes to Saint Vitus, traditionally associated on Earth with Saint Vitus' Dance (Sydenham's chorea), a nervous disorder marked by uncontrollable movements.

The frenum penis, described in Beelzebub's Tales as the part cut during the rite of "Sikt ner chorn," which was identical with the "sooniat." Cutting the Vojiano severs the connection between the head of the penis and the skin covering it (praeputium penis), allowing the skin to move freely.

Quote from the 1950 text:

By cutting what is called the "Vojiano" or the "frenum penis" of boys, the connection is severed between the head and the skin covering it, and thus there is obtained the free movement of this skin, or, as it is called, "praeputium penis." (42.1007)

Location in Book: Appears only once in Chapter 42, page 1007, in the context of a description of rites practiced in America and their parallels elsewhere.

Etymology / Notes: No etymology given. Term used interchangeably with the anatomical term "frenum penis."

A solar system mentioned in connection with Beelzebub's ship's intended course, which would pass through it after two Kilprenos*. The solar system Vuanik contains the great comet Sakoor (also called the "Madcap"), whose path would intersect the ship's route. This comet is noted for leaving behind a great deal of "Zilnotrago," which, upon entering a planetary body, disorganizes most of its functions until it is fully volatilized.
* 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."

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.'

Location in Book: Appears only one time in Chapter 3, page 56, during discussion of the ship's navigation and the hazards posed by the comet Sakoor.

Etymology / Notes: No etymology given. Associated with the comet Sakoor and the harmful substance Zilnotrago.

A sacred process in the Universe, described as the implantation in the presence of certain beings of the quality Objective Science defines as "Trust-another-like-yourself." This implantation concerning Beelzebub's personality was carried out by certain essence-friends through another sacred process called Askalnooazar.

Quotes from the 1950 text:

...that sacred process which exists in the Universe under the name of the 'Sacred Vznooshlitzval,' that is to say... implanted... that which Objective Science defines by the notion, 'Trust-another-like-yourself.' (18.149)

...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. (18.149)

Location in Book: Appears briefly in Chapter 18, page 149, at the beginning of Beelzebub's tale of his exile to the solar system Ors, in connection with his reception on the planet Saturn.

Etymology / Notes: No etymology given. Related to the process Askalnooazar and denotes the establishment of deep trust between beings.

A preserved food consisting solely of various fruits. Freshly gathered fruits are strung on a cord in the form of a necklace, thoroughly boiled in water, cooled, then dipped several times in melted sheep's-tail fat, and finally hung in an airy place to dry. This preparation is noted for keeping a long time.

Quotes from the 1950 text:

Another very favorite product there preservable for a long time is what is called "Yagliyemmish," which consists of nothing else than various fruits.

For this purpose, fruits freshly gathered from the tree are immediately strung on a cord in the form of what is called a necklace and then thoroughly boiled in water; when these odd necklaces are cooled, they also are dipped several times in melted sheep's-tail fat and, after all this, they are hung up somewhere, where they are exposed to the effects of a current of air. (42.968)

Location in Book: First appears in Chapter 42, page 968, in the description of local foods encountered by Beelzebub in America. No other occurrences noted.

Etymology / Notes: The name is given without explanation of its linguistic origin. Preparation method suggests a preservation technique combining boiling, fat coating, and air-drying.

A locality in Turkestan mentioned as one of the "special honored favorite places" where public slaughters of animals took place in connection with the memory of Saint Mohammed or those around him. These sacrifices, involving oxen, sheep, camels, and similar beings, reached immense numbers in such locations.

Quote from the 1950 text:

During the last two centuries such special honored favorite places were the cities Mecca and Medina in Arabia, the city Meshed in the locality called Baghdad, the environs of Yenikishlak in Turkestan, and several others…. (43.1102)

Location in Book: First appears in Chapter 43, page 1102, in Beelzebub's description of public sacrifices and their association with certain religiously significant locations. No other occurrences noted.

Etymology / Notes: No linguistic origin or meaning of the name is given in the text.

One of the sectarian names that arose among followers of the teaching of Jesus Christ after they divided over minor external details. Originally all were called Christians, but later they adopted separate cognomens such as Orthodox, Sevrodox, Ypsylodox, Hamilodox, and others ending in 'dox'.

Quote from the 1950 text:

...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.'" (38.702)

Location in Book: First appears in Chapter 38, page 702, in the discussion of the transformation of the Christian teaching and the proliferation of sectarian names. No other occurrences noted.

Etymology / Notes: No derivation or specific meaning is given; presented as one of several fabricated sect names ending with the suffix 'dox'.

Zadik is the name of one of the two large religious festivals observed throughout the region of Tikliamish. In the temple where Beelzebub's friend Abdil served as chief priest, the Zadik ceremony was marked by a departure from usual custom when Abdil spoke about Sacrificial Offerings. The term also appears later in a listing of feast days observed by various three-brained beings, including Earth beings, alongside Easter, Bairam, Ramadan, and others.

Quotes from the 1950 text:

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. (19.201)

Your favorites await what are called their feasts of 'Easter,' 'Bairam,' 'Zadik,' 'Ramadan,' 'Kaialana,' and so on. (34.622)

Location in Book: First appears in Chapter 19, page 201, during Beelzebub's second descent to Earth; reappears in Chapter 34, page 622, in a comparative list of religious feast days.

Etymology / Notes: No etymology given. The placement and description suggest Zadik is analogous to a culturally specific religious festival, possibly of Armenian or Near Eastern origin.

Zalnakatar is the name of a plant used to construct a special lattice-work enclosure surrounding certain large-scale constructions made by beings on Earth. These enclosures featured a prominent stone statue of the Sphinx at their main entrance. The description appears during Beelzebub's fourth personal sojourn on the planet.

Quote from the 1950 text:

All these 'constructions' of theirs occupied a fairly large open space of that part of the said region, and were enclosed by a special lattice-work made of the plant then called there 'Zalnakatar.' (23.308)

Location in Book: Appears in Chapter 23, page 308, during the description of Earth-based constructions made by certain beings.

Etymology / Notes: No etymology provided. The plant is mentioned only in its practical use for lattice-work enclosure.

Zarooaries are regions or communal settlements on the holy planet, roughly corresponding to what are called towns and villages on Earth. In these Zarooaries, righteous souls gathered, shared impressions, held deliberations, and conducted ballots in response to events that disturbed their usual equilibrium. The term is used during a discussion of Beelzebub's views on justice and communal decision-making.

Quotes from the 1950 text:

The more these indignant righteous 'souls' shared their impressions with others, the greater their number gradually increased, so that everywhere in the 'Zarooaries' on the holy planet they thought and deliberated among themselves only about this. (44.1125)

Zarooaries on the holy planet correspond approximately to what on the planet Earth are called towns and villages. (44.1144)

Location in Book: Appears in Chapter 44, pages 1125-1144, during Beelzebub's analysis of man's understanding of justice and the collective responses of righteous souls on the holy planet.

Etymology / Notes: The book explicitly defines Zarooaries as the equivalent of towns and villages on Earth. The term denotes geographical or social groupings used for communal deliberation.

Zehbek was a learned physician who, two centuries before the events described, invented a mechanical siren device that produces a tone through the flow of air across a perforated rotating disc. Though it was later perfected by Cagniard-de-la-Tour, neither inventor understood that true sound can arise not only from artificial air flow but also from actual world-vibrations, which invalidates the siren's use for accurate vibration measurement.

Quotes 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 Cagniard-de-la-Tour. (41.890)

Unfortunately for the Europeans, neither the first inventor nor the perfecter of that siren knew that sound can be obtained not only from the action of genuine vibrations but also from the simple flow of air... (41.891)

Location in Book: Appears in Chapter 41, pages 890-891, during Beelzebub's discussion with Hadji-Asvatz-Troov about mechanical misunderstandings concerning sound and vibration.

Etymology / Notes: No etymology given. Zehbek is mentioned as the original inventor of a mechanical siren, critiqued for misunderstanding the nature of sound production.

Zernakoor is the name of a planet where Beelzebub and his companions once lived. It is mentioned as the place where Archangel Viloyer, before rising in rank, would visit them while still an ordinary angel. The reference is brief and anecdotal, connected to Beelzebub's recollections during his time in Tibet.

Quote from the 1950 text:

Perhaps you remember, your Right Reverence, that while we were existing on the planet Zernakoor, His Splendiferousness Archangel Viloyer was still an ordinary angel, and used often to drop in to see us? (22.264)

Location in Book: Appears in Chapter 22, page 264, during Beelzebub's first visit to Tibet.

Etymology / Notes: No etymology is provided. The planet is mentioned in passing as part of Beelzebub's past experiences.

Zernofookalnian-friction is a specific inner process that arises in the presences of three-brained beings during the crystallization of data for consciousness. It occurs as part of the blending of newly perceived impressions through the action of the Sacred Triamazikamno, and results in the formation of the sacred substances Abrustdonis and Helkdonis - necessary for the coating and perfection of higher-being-parts. Beelzebub carefully structured his tales to induce this friction in Hassein, thereby encouraging real being-understanding rather than passive absorption.

Quote from the 1950 text:

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: Appears in Chapter 46, pages 1167-1170, during Beelzebub's explanation to Hassein about the intentional structure of his narratives and the inner processes required for real understanding.

Etymology / Notes: No etymology given. The term designates an esoteric process linked to Partkdolg-duty, involving sacred substances and the conscious assimilation of impressions.

Zevrocrats are a satirical classification of three-brained terrestrial beings whose inner properties are identical to those of aristocrats. The only distinction lies in whether they exist in communities with republican or monarchic state organization. In republican systems, they are called zevrocrats; in monarchic ones, aristocrats. Beelzebub describes both as "jokes of nature," critiquing their limited range of experiencings - namely food, sexual recollection, and memory of their first nurse. Their names are humorously explained by which arm supports them in puppet shows: left arm for zevrocrats, right arm for aristocrats.

Quotes from the 1950 text:

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: Appears in Chapter 43, pages 1082-1090, during Beelzebub's analysis of social castes and their inner absurdities.

Etymology / Notes: Mockingly derived from a satirical explanation involving puppet shows and arm support. Equated with aristocrats but differentiated by state system. The explanation underscores the vanity and hollowness of both.

Zilnotrago is a noxious cosmic gas, likened to cyanic acid, which causes disorganization of a being's functions upon entry into the planetary body. It is produced by certain cosmic concentrations for purposes related to the general cosmic Trogoautoegocratic process. When a comet or ship passes through regions containing Zilnotrago, it may be necessary to halt or reroute due to its deleterious effects. The ship Karnak experiences such a delay at the beginning of the narrative due to this substance.

Quote from the 1950 text:

Your Right Reverence of course knows that this 'Madcap' comet always leaves in its track a great deal of 'Zilnotrago' which on entering the planetary body of a being disorganizes most of its functions until all the 'Zilnotrago' is volatilized out of it. (3.56)

Location in Book: Introduced in Chapter 3, pages 56-58; discussed again in Chapter 35, page 659, regarding solar system Salzmanino.

Etymology / Notes: Described in a footnote as "a special gas similar to what we call cyanic acid." It is tied to cosmic transformation and radiation processes.

Zirlikners are responsible beings on the planet Karatas (and elsewhere in the universe) who voluntarily devote their existence to helping other beings fulfill their inner and outer being-obligations. Their duties include advising conjugal pairs on the timing and nature of sacred procreation (Elmooarno), drawing up horoscopes (Oblekioonerish), and guiding beings throughout formation and existence. Zirlikners are contrasted with contemporary Earth physicians, who are critiqued for having degenerated into self-serving functionaries, concerned more with prescriptions and payments than essential being-help.

Quotes from the 1950 text:

Well, these Zirlikners are those responsible individuals who voluntarily devote the whole of their existence to helping any being of that region to fulfill his being-obligations, if this being for some reason or other... ceases to be able to fulfill his inner or outer being-duty by himself. (31.540-1)

Your father... was immediately assigned to the post of 'Zirlikner' on... Karatas, in which post he gradually became worthy of obtaining the responsibility of chief Zirlikner over all the three-brained beings breeding on our planet." (44.1120)

Location in Book: Described in Chapters 19, 23, 29, 31, 44, and 45, spanning pages 206, 287, 442, 540-541, 1120-1121, and 1147.

Etymology / Notes: No etymology is provided. Zirlikners are likened to physicians, astrologers, and moral guides, but their core identity lies in their voluntary commitment to support the essential functioning of others across the Great Universe.

Zoostat refers to the functioning of a being's consciousness. On Earth, the abnormal conditions of existence led to the division of this functioning into two separate systems - what are now referred to as "consciousness" and "subconsciousness." This division, known as a "two-system-Zoostat," created a psychic property unique to terrestrial three-brained beings: the phenomenon of falling into a hypnotic state. The Zoostat system is also connected to dual forms of blood circulation (Inkliazanikshanas), each corresponding to one of the two consciousnesses.

Quotes from the 1950 text:

This strange psychic property... began to become finally fixed in the presence of every one of them from the time when their 'Zoostat,' that is the functioning of their 'being-consciousness,' began to be divided in two... (32.559)

...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... (32.564)

Location in Book: Found in Chapter 32, pages 559-564, during Beelzebub's discussion of hypnotism and its origins on Earth.

Etymology / Notes: No etymology provided. The term is used to designate the foundational function of consciousness in beings, and its pathological bifurcation on Earth. Closely tied to the phenomena of hypnotism and subconsciousness.

Zoutine is one of forty-two active elements extracted from opium that were once known to the ancient great brothers. It is listed among various chemically potent substances such as morphine, atropine, and codeine. These elements, including Zoutine, are no longer known or understood by modern Earth chemists, who have rediscovered only a fraction of what was previously available. Beelzebub presents this list as part of a commentary on how contemporary scientists lost knowledge of the fundamental cosmic law of Heptaparaparshinokh.

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'... [including] Zoutine. (40.845-6)

Location in Book: Appears in Chapter 40, pages 845-846, within a detailed list of opium's lost chemical components.

Etymology / Notes: No etymology given. Zoutine is one among dozens of named alkaloid-like substances, possibly symbolic of ancient knowledge lost through degeneration or forgetfulness.

Zrrt is an onomatopoetic exclamation uttered by Mullah Nassr Eddin, used in conjunction with his proverbial sayings. It appears in a moment of comic ritual just after a parade of officials has passed. The exclamation is part of his characteristic behavior and is not explained in the text, but its stylized use reinforces his role as a cosmic wise-fool, often dramatizing absurdity or satire with ritualized expressions.

Quote from the 1950 text:

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... (34.598)

Location in Book: Chapter 34, page 598, during Beelzebub's narration of events in Russia involving the Mullah and a cavalcade of officials.

Etymology / Notes: No etymology provided. The expression is performative rather than semantic - possibly a parody of official seriousness or spiritual pronouncement.