A proper noun invented by Gurdjieff, presumably referencing a group from ancient Toulouse.

An old player piano.

In the opening chapter, Beelzebub refers to "automatism" as a process by which repeated experiences of similar perceptions gradually form fixed habits in the presences of beings. This automatism functions as a "second nature," operating independently of conscious intention. On page 1217, the term reappears in a long reflection on the degeneration of being-function, where automatism is described as becoming a lawful result of inherited predispositions in contemporary three-brained beings.

Quote (Chapter 1, p. 6): "...this 'automatism,' which arises in their presences from the many-times repeated experiencing of similar perceptions, and which gradually becomes a fixed habit, has become for them as it were a 'second nature.'"

Quote (Chapter 48, p. 1217): "All the particularities of the world view of the ordinary man and the characteristic features of his individuality ensue, and depend on the sequence of the impulse proceeding in him at the moment of the perception of new impressions and also on the automatism established for the arising of the process of the repetition of those impressions."

Location in Book: Appears 6 times in Chapter 1, page 6. Reappears in Chapter 48, page 1217.

Etymology / Notes: No explicit definition or breakdown is provided in the text. Always presented in quotation marks and never explicitly defined. Beelzebub uses the term in association with habitual repetition, fixed patterns of perception, and the degeneration of will suggesting a contrast between conscious behavior and mechanical repetition acquired through exposure and habit.

A pointed phrase critiquing literary fashion.

A prime example of Gurdjieff’s mock-scholarly absurdism--this invented compound parodies the grandiose jargon of pseudoscientific and mystical systems. By fusing psycho (mind), physico (body), and astrological (stars), the phrase lampoons attempts to explain human behavior through bloated, deterministic theories. Gurdjieff uses such formulations to expose the vanity and credulity of "bon ton" intellectual culture. These "investigations" explain everything and illuminate nothing--a satire of the type of system that confuses complication with depth. This term warns the reader: don't confuse verbal flourish with real understanding.

A real word, German in origin, meaning substitute or imitation.

An invented Teutonic-sounding name crafted in Gurdjieff's signature satirical style. Herr adds mock authority, while Stumpsinschmausen mimics the puffed-up complexity of German academic or bureaucratic surnames. The name drips with comic pomp and parody--likely a caricature of over-serious pedants or pseudo-experts. Gurdjieff reuses this figure later in the text, reinforcing its role as a symbolic buffoon meant to puncture pretentiousness, particularly among the self-important learned classes.

An archaic but pointed term used to mock superficial cleverness. Wiseacring refers to smug, showy speech—clever for its own sake, often lacking true understanding. Gurdjieff uses it to expose those who parade intelligence without substance, especially in contrast to the sincere effort required for real thought and Being. Its tone is dismissive, targeting the “wise guy” pose rather than genuine wisdom.

Definition:
"Uncle Sam" is a personification of the United States government or national identity, typically depicted as an elderly white man with a white goatee, a top hat with stars, and a red, white, and blue suit. The image evolved from political cartoons and wartime propaganda, especially during the 19th and 20th centuries. Presented as the American counterpart to folkloric or satirical archetypes such as Mullah Nassr Eddin and the German Till Eulenspiegel. Used in humorous or ironic contexts rather than as a literal political symbol.

Quotes in Context

"...this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel."
(Chapter 1: The Arousing of Thought, p. 9)

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

It is said that when Uncle Sam from America happens to have drunk a little more gin than usual, he always says during a pause: 'When nothing's right--only then, all is right.'"
(Chapter 48: From the Author, p. 1023)

Location in Book:
Chapter 1: "The Arousing of Thought" -- near the conclusion of Beelzebub's tirade on how modern man is conditioned to suppress inner development due to social mockery and systemic disincentives.

Etymology / Notes:
The name "Uncle Sam" is commonly believed to originate from Samuel Wilson, a meat packer during the War of 1812, who supplied rations to U.S. soldiers. The barrels were stamped with "U.S.," which troops jokingly said stood for "Uncle Sam." The figure became fully personified through political cartoons by Thomas Nast and recruitment posters by James Montgomery Flagg.

Historical trickster figure from German folklore.

A Russian soup with a complex flavor profile. Gurdjieff uses it metaphorically.

Footnote on page noted "Cheshma means veil." True in Turkish/Bulgarian/Arabic -- also means "spring" (water source). Gurdjieff likely plays on both.

Specific regional alcohol. Keep for cultural color and clarity.

Bastourma is cured meat; "Khaizarian" likely refers to Armenian or Caucasus regional origin.

The planetary body is the initial, material body of a being—formed on and from the planet—which serves as the base vehicle for ordinary being-existence and the development of higher being-bodies. It must be maintained through satisfaction of its real needs and is subject to the processes of nourishment, breathing, and sensation.

Nature has adapted the planetary body in such a way that it takes in the second-being-food (breathing of air) not only through the organs of respiration but also through the pores of the skin.

At a certain stage of development, the second-being-body (body Kesdjan) and third-being-body separate themselves from the fundamental-planetary-body, which remains behind on the planet.

The planetary body is also the locus of physical desires, which are regarded as contrary to the aims of higher spiritual development. A struggle against the wishes of the planetary body is required for the crystallization of sacred substances necessary for the perfection of the higher-being-part.

Location in Book: Described across multiple chapters including pp. 386, 647, 765, and 802; appears in cosmological, physiological, and moral contexts.

Etymology / Notes: The term refers to the physical organism of a three-centered being. Gurdjieff sometimes also refers to it as the "fundamental-planetary-body" when contrasting it with the higher bodies. It is treated as both a necessary instrument and an obstacle to spiritual growth.

Invented planetary beings. Mentioned in connection with the law of association.

Definition:
The "law of association" is mentioned three times in Beelzebub's Tales, but never defined. In Chapter 1, it appears in passing as something the author might begin with. In Chapter 29, it is cited as having begun to act abnormally in the early development of Earth beings. And in Chapter 48, it is listed among the many topics deliberately omitted from the book. All references point to its influence on mechanical thought and psychic function, but no description is offered.

Quotes in Context:

This kind of people among us who have been turned into, so to say, "moths" destroying the good prepared and left for us by our ancestors and by time, have not the slightest notion and have probably never even heard of the screamingly obvious fact that, during the preparatory age, there is acquired in the brain functioning of every creature, and of man also, a particular and definite property, the automatic actualization and manifestation of which the ancient Korkolans called the "law of association," and that the process of the mentation of every creature, especially man, flows exclusively in accordance with this law.
(Chapter 1: The Arousing of Thought, p. 15)

"You will then understand very well, that in the case of certain of your favorites even of recent times, who, by some means or other, find out and correctly transubstantiate in their Reason concerning certain details of the law of association proceeding in the separate brains of beings, and also concerning the reciprocal action of these independent associations, and who exist more or less according to what I have said, the Bobbin-kandelnosts formed in their separate being-brains are not used up, as they are among the other beings there, but their common presence acquires the possibility of existing much longer than the other three-brained beings there.
(Chapter 29: The Fruits of Former Civilizations, p. 446–447)

While I was reading that first chapter, which I wrote only six years ago, but which seems to me by my present sensing to have been written long long ago, a sensing which is now in my common presence obviously because during that time I had to think intensely and even as might be said, to "experience" all the suitable material required for eight thick volumes—not for nothing is it stated in that branch of genuine science entitled "the laws of association of human mentation," which has come down from very ancient times and is known to only a few contemporary people, that the "sensing of the flow of time is directly proportional to the quality and quantity of the flow of thoughts" ...
(Chapter 48: From the Author, Page 1185)

Location in Book:
First appears in Chapter 1 (p. 15), recurs in Chapter 29 (pp. 446–447), and again in Chapter 48 (p. 1185). No formal definition is provided in the text.

Etymology / Notes:
Described as a "branch of genuine science" known since ancient times and preserved by only a few contemporary people.

A "conscious thinker," according to a principle hinted at in Chapter 1, is someone who has been made aware--early in their responsible life--of the fact that human mentation consists of two fundamentally different kinds: (1) mentation by thought, which uses words of relative meaning; and (2) mentation by form, which is shared by animals and does not rely on language. The title of 'conscious thinker' is not self-bestowed but must be preceded by an intentional transmission of this knowledge. Gurdjieff does not describe what conscious thinking is, but he implies that without recognizing this dual mechanism, one's thought processes remain automat

Quote (Page 15): "... every man, in whom there arises the boldness to attain the right to be considered by others and to consider himself a 'conscious thinker,' should be informed while still in the early years of his responsible existence that man has in general two kinds of mentation..."

Appears in Chapter 1 (page 15); no positive definition is offered, only a condition that must precede the designation.

"Mentation by thought" is one of the two kinds of mentation described in Chapter 1 of Beelzebub's Tales. It is characterized by the use of words, which are said to possess only a relative sense. Gurdjieff offers no further explanation in the text, but he contrasts it with "mentation by form," which is shared with animals. Awareness of this distinction is presented as a prerequisite for any individual who wishes to be considered a "conscious thinker."

Quote (Page 15): "... man has in general two kinds of mentation: one kind, mentation by thought, in which words, always possessing a relative sense, are employed; and the other kind, which is proper to all animals as well as to man, which I would call 'mentation by form.'"

🔍 What can be derived about mentation by thought from this sentence?

1. It is one of two types of mentation.
-- The other type is mentation by form, shared with animals.

2. It is defined by its use of words.
-- Not all mentation uses words, but this kind does.

3. These words have only a "relative sense."
-- The implication is that verbal thought is not absolute; it is limited, potentially misleading, or context-dependent.

4. It is implied to be uniquely human.
-- Since "mentation by form" is proper to animals as well as man, and this type is not said to be shared, the contrast implies mentation by thought may be uniquely human.

5. It is linked (indirectly) to the question of what it means to be a "conscious thinker."
-- To even qualify for that title, one must be aware of the existence of mentation by thought and mentation by form.

Appears in Chapter 1 (page 15); no further detail is provided in the text.

"Mentation by form" is the second kind of mentation described in Chapter 1 of Beelzebub's Tales. It is the process by which the exact sense of writing must be perceived--through forms that arise in the being and evoke inner sensation and picturing. Unlike mentation by thought, which uses words possessing only relative sense, mentation by form operates beneath language. It is formed in a person through the totality of environmental influences--including geographical location, climate, and conditions of upbringing. These influences shape the forms and their associated sensations, so that the same word can evoke different meanings for different individuals, depending on the inner content formed in them. Words serve merely as outer expressions of these subjectively constructed inner forms.

Quote (Page 15–16): "The second kind of mentation, that is, 'mentation by form,' by which, strictly speaking, the exact sense of all writing must be also perceived, and after conscious confrontation with information already possessed, be assimilated, is formed in people in dependence upon the conditions of geographical locality, climate, time, and, in general, upon the whole environment in which the arising of the given man has proceeded and in which his existence has flowed up to manhood."

🔍 What can be derived about mentation by form from this passage?

1. It is the second kind of mentation, alongside mentation by thought
   -- Unlike mentation by thought (which uses words), this is a more direct perceptual process tied to form, sensation, and inner picturing.

2. It is the correct means for perceiving the exact sense of writing
   -- Gurdjieff states that to grasp writing correctly, mentation by form must be used--after conscious confrontation with already possessed information.

3. It develops in relation to environment and experience
   -- This includes geographic locality, climate, time, and everything that shapes a person during formation and existence up to adulthood.

4. It leads to inner picturing based on associative sensation
   -- Forms arise in the brain which, through associative processes, generate a sensation that determines a subjective image or notion.

5. It varies drastically between individuals of different backgrounds
   -- Because these forms are built from local and environmental influences, the same word can evoke completely different inner content in different people.

6. It is not verbal, but gives rise to sensations that may be expressed in words
   -- The word is an outer expression of the inner content, but that content itself arises from form within the being.

Appears in Chapter 1 (pages 15–17); elaborated in detail as environmentally formed, sensation-based inner picturing distinct from word-based thought.

Mentation refers to the inner process of thought or understanding. In the first detailed use of the term, Beelzebub's own youthful mentation is described as "callow" and "impetuous," marked by "unequally flowing association" and "limited understanding." It is thus presented as a dynamic, developing function, influenced by maturity, responsibility, and the balance of associative flow. Gurdjieff uses the term to distinguish qualitative states of inner functioning, rather than referring generically to thought or consciousness.

Quote (Page 52): "... owing to his callow and therefore still impetuous mentation with unequally flowing association--that is, owing to a mentation based, as is natural to beings who have not yet become definitely responsible, on a limited understanding..."

Appears explicitly in Chapter 2 (page 52); included here in Chapter 1 glossary due to its conceptual relation to mentation by thought, mentation by form, and the law of association.

"Inner content" refers to the unique, subjective substance formed in a being's presence through accumulated impressions, experiences, and environmental influences. It is the internal basis from which meaning arises, shaping both how things are expressed and how they are received. In Beelzebub's Tales, Gurdjieff emphasizes that the same word can evoke entirely different meanings for different individuals, depending on the forms and associative sensations that have crystallized within them. Communication is thus often distorted or misunderstood when the speaker and listener possess different inner content. This applies not only to others but also to Beelzebub himself, who acknowledges that his own explanations are shaped by his inner content.

Quote (Pages 26–27): "... if in the entirety of any man... a certain 'form' has been composed, and this form evokes in him by association the sensation of a definite 'inner content,'... then the hearer of that word... will always perceive and of course infallibly understand that same word in quite another sense."

Quote (Page 1233): "... that is about the two categories of contemporary people who in respect of inner content have nothing in common, and about that grievous fact which has been made clear to a certain degree thanks to the addition I have made, namely, that in the common presences of people in recent times, thanks to progressively deteriorating conditions of ordinary life established by us--particularly owing to the wrong system of education of the rising generation--the various consequences of the organ Kundabuffer have begun to arise much more intensely..."

Appears in Chapter 1 (pp. 26–27), and recurs in Chapters 30 (p. 492), 43 (pp. 1043, 1049), and 48 (p. 1233); used to explain subjective meaning, distorted communication, and the role of personal formation in understanding.

An old-fashioned term for pretentious, empty, or insincere talk, especially designed to attract applause or approval. Gurdjieff uses it to mock hollow intellectualism and fashionable language devoid of inner-content. Often aligned with his broader critique of the "literary language of the intelligentsia."

Mullah Nassr Eddin is a recurring character in Beelzebub's Tales, referred to as a terrestrial sage and occasional companion to Beelzebub. He is presented as a "teacher by example" whose sayings and antics expose the absurdities and contradictions of human behavior. Gurdjieff frequently invokes him to deliver ironic commentary, comedic inversions, or unexpected truths. Though many of his expressions appear whimsical or sarcastic, they often illuminate deeper principles or expose mechanical habits of thought. Beelzebub cites him both affectionately and critically, using his maxims to punctuate moments of philosophical or cosmic reflection.

Quote (Page 9): (Mullah Nassr Eddin, or as he is also called, Hodja Nassr Eddin, is, it seems, little known in Europe and America, but he is very well known in all countries of the continent of Asia; this legendary personage corresponds to the American Uncle Sam or the German Till Eulenspiegel. Numerous tales popular in the East, akin to the wise sayings, some of long standing and others newly arisen, were ascribed and are still ascribed to this Nassr Eddin.)

Quote (Page 44): "... manifested itself quite contrary to one of the fundamental commandments of that All-Common Teacher whom I particularly esteem, Mullah Nassr Eddin, and which he formulated in the words: "Never poke your stick into a hornets' nest.""

First appears in Chapter 1 (page 19); recurs more than 100 times throughout the book. His sayings are often used to deliver ironic insight, comic wisdom, or to undercut conventional logic. Serves as a voice of humorous, often ironic commentary, delivering sayings that reflect on human absurdity and cosmic misunderstanding.

A Yiddish/Hebraic term meaning "essence" or "main point." Gurdjieff uses it figuratively.

The terms "Great Nature," "Nature," and "Mother Nature" are used interchangeably throughout Beelzebub's Tales to refer to a universal, lawful process that regulates the transformation of beings and the quality of energies radiated from them. Great Nature is portrayed as a force that acts out of necessity rather than intention--She is "compelled" to adjust the forms and numbers of beings in order to maintain the planetary and cosmic balance of vibrations. These radiations are needed for broader universal processes, particularly the "common-cosmic Trogoautoegocratic-process." Great Nature modifies existence itself in response to the deteriorating or improving conditions of beings, with no indication of willful choice--only responsive adjustment to energetic need.

Quotes in Context:

Chapter 14, page 106
"And from that time on, as little by little they created for themselves all sorts of conditions of external being-existence thanks to which the quality of their radiations went steadily from bad to worse, Great Nature was compelled gradually to transform their common presences by means of various compromises and changes, in order to regulate the quality of the vibrations which they radiated and which were required chiefly for the preservation of the well-being of the former parts of that planet.

"For the same reason, Great Nature gradually so increased the numbers of the beings there that at the present time they are now breeding on all the lands formed on that planet.

Chapter 16, page 130
"Concerning all this you will understand in the course of further talks of mine about these three-brained beings, and meanwhile I will tell you only of the first and chief cause, namely, why and how Great Nature Herself was compelled to take stock of their presences and to form them into such new presences.

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

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

Chapter 27, page 388
"The said decline in both their death rate and their birth rate proceeded because as they approximated to an existence normal for the three-centered beings, they also began to radiate from themselves vibrations responding more closely to the requirements of Great Nature, thanks to which, Nature needed less of those vibrations which are in general obtained from the destruction of the existence of beings.

Appears in Chapter 1 (p. 19) and frequently thereafter; described as a necessity-driven force that modifies being-existence to preserve energetic equilibrium in the cosmos.

The term "Fakir" appears only once in Beelzebub's Tales, used sarcastically to illustrate the degradation of sacred words in contemporary usage. It is not defined or elaborated within the text. The tone implies a loss of authentic meaning and a criticism of how people misrepresent spiritual traditions. No typology or comparison (e.g., with Monk, Yogi, or Fourth Way) is given in the book itself.

Appears in Chapter 1 (page 22); used ironically in reference to the misuse of sacred words.

Throughout Beelzebub's Tales, Gurdjieff uses a wide array of sacred, reverent, and highly stylized small-cap phrases to refer to the divine cosmic origin. These phrases include variations such as "our common father creator," "common all-gracious creator," "creator endlessness," "common-father-creator-endlessness," "all-common father maintainer," and many others. All such phrases refer to the same generative cosmic source, typically invoked at moments of profound emphasis, blessing, or cosmological framing. While never doctrinally defined, this figure is associated with omnipresence, long-suffering, all-maintaining power, and endlessness. These formulations are never casual--they function as textual sacraments embedded in the structure of Beelzebub's speech.

Quotes in Context:

"The fourth: the striving from the beginning of their existence to pay for their arising and their individuality as quickly as possible, in order afterwards to be free to lighten as much as possible the Sorrow of our common father.
Chapter 37, page 386.

"Here it is very opportune to repeat once again, that on most planets of our Megalocosmos, on which three-brained beings arise and exist, there is an oft-repeated sentence, formulated in the following words:

"'Our common-father-endlessness is only the Maker of a three centered being.' The genuine creator, however, of his essence during the period of his preparatory existence is his 'Oskianotsner,' namely, he whom your favorites call tutor or teacher.
Chapter 40 Page 818

First appears in Chapter 1 (p. 24); dozens of stylized small-cap variations occur throughout the book, all referring to a unified divine source or cosmic origin.

In Beelzebub's Tales, "waking consciousness" is explicitly described as fictitious. Gurdjieff states that most people mistake this state for real consciousness, when in fact it is an illusion. He affirms that what is typically called the subconscious ought instead to be regarded as the real human consciousness. This inversion challenges conventional assumptions about awareness, suggesting that ordinary waking life is deceptive and that true consciousness lies deeper.

Chapter 1, page 24
... I shall expound my thoughts intentionally in such sequence and with such "logical confrontation," that the essence of certain real notions may of themselves automatically, so to say, go from this "waking consciousness"—which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one—into what you call the subconscious, which ought to be in my opinion the real human consciousness, ...

Appears in Chapter 1 (pages 8 and 24); defined in opposition to real consciousness, which Gurdjieff equates with what is usually called the subconscious.

Subconsciousness refers to the inner localization of genuine being-consciousness in three-brained beings which, due to abnormal conditions of existence on Earth, has been driven within and rendered inactive in daily life. Though originally intended by Great Nature to function as the central guidance system for man's responsible existence, it has been displaced by a false waking-consciousness composed of artificial impressions. The subconsciousness retains the sacred data for the arising of the Divine impulse of Conscience, along with the inherent impulses of Faith, Hope, and Love. It functions independently, and occasionally manifests through remorse-of-conscience or during specific shocks or influences. In contemporary beings, its separation from waking-consciousness causes duality of psyche and the erosion of sincerity, enabling the growth of egoism and its derivative impulses.

In certain beings or epochs, the data from subconsciousness can again participate in waking life, initiating personal regeneration and collective transformation. Subconsciousness is thus not a secondary or unconscious realm, but the true root of man's real "I," occluded and suppressed by sociocultural habits and heredity.

It is the active repository of sacred impulses, displaced by falsity but not extinguished--waiting, intact, for the return of Conscience.

... I shall expound my thoughts intentionally in such sequence and with such "logical confrontation," that the essence of certain real notions may of themselves automatically, so to say, go from this "waking-consciousness"--which most people in their ignorance mistake for the real consciousness, but which I affirm and experimentally prove is the fictitious one--into what you call the subconscious, which ought to be in my opinion the real human consciousness, ...
Chapter 1: The Arousing of Thought, pages 24-25

Location in Book
First Appearance: Chapter 1, p. 24
Recurs: Frequently — Chapters 27, 31, 32, 33, 34, 40, 42, 43, 44

Etymology / Notes
Sometimes referred to as "the real consciousness" (Chapter 31)
Formed during the division of man's being-consciousness into two (Chapter 32)
Retains sacred data placed by Great Nature (Chapters 32, 34, 44)
Described as issuing “individual-initiatives” (Chapter 27)

"Single- or double-brained animals" appears only once in Beelzebub's Tales to His Grandson (1950 edition), in Chapter 1, without elaboration or technical explanation. Gurdjieff offers no direct definition or commentary within the text itself. The phrase is used descriptively to contrast beings of different structural capacities, but its meaning is assumed rather than explained.

In secondary Fourth Way literature, this classification refers to the number of functioning "brains" or centers within a being. A single-brained being operates primarily through the instinctive/physical center, typical of simpler organisms. A double-brained being possesses both instinctive and emotional centers, allowing for more complex reactions and forms of behavior. Human beings, by contrast, are described as three-brained beings--having intellectual, emotional, and physical centers--which, if harmonized, allow for conscious evolution. This framework is foundational in Gurdjieff's broader cosmology, even if not fully defined in the Tales.

Though not defined in Beelzebub's Tales, this term reflects Gurdjieff's wider anthropological typology, presented in other Fourth Way teachings.

Location in Book
First and only appearance: Chapter 1 (page 25 in the 1950 edition)
"... bring about that transformation which should in general proceed in the entirety of a man and give him, from his own conscious mentation, the results he ought to have, which are proper to man and not merely to single- or double-brained animals.

Etymology / Notes
No explanation given in Beelzebub's Tales.
Interpretation based on other Fourth Way writings (e.g., Ouspensky, early lectures, Views from the Real World).
The three-brained framework is central to Gurdjieff's cosmology, but this specific two-tier classification is only briefly mentioned in the Tales.

"Mechanical consciousness" is not directly defined in Beelzebub's Tales to His Grandson (1950 edition), but the phrase appears in Chapter 1 during a description of impressions received passively or under external influence.

While this phrase clearly refers to a form of consciousness shaped by non-volitional influences, Gurdjieff does not elaborate further within the text. In broader Fourth Way literature, the term "mechanical consciousness" typically describes a passive and reactive state of awareness arising from impressions that are not consciously received--whether accidental or intentionally imposed. It is linked to inherited habits, societal conditioning, and the automatic functions of ordinary life. This stands in contrast to "real consciousness," which must be cultivated through intentional self-observation, presence, and inner effort.

The concept presented here reflects established interpretations in later Fourth Way teachings and is not formally defined within the 1950 edition of Beelzebub's Tales.

Location in Book
First and only usage of the phrase: Chapter 1, page 25
"One consciousness is formed from the perception of all kinds of accidental, or on the part of others intentionally produced, mechanical impressions..."

Etymology / Notes
The term "mechanical" is used ~45 times in BTtHG, often to describe instinct, suffering, impressions, manifestations, and behavior.
Closely related concepts include "automatons," "habit," "wiseacring," "mechanicality," and "automatism."
This definition draws upon teachings found in In Search of the Miraculous, Views from the Real World, and Gurdjieff's early lectures.

"Inherited consciousness" appears once in Beelzebub's Tales to His Grandson (1950 edition), in Chapter 1 (page 25), as part of a contrast between two types of consciousness. No further explanation is given in the text.

While Gurdjieff does not elaborate, later Fourth Way sources interpret "inherited consciousness" as referring to the layer of being that arises from organic, hereditary, or essence-related factors--those impressions and characteristics passed biologically or metaphysically through one's lineage. This level of consciousness contains innate tendencies, temperament, and preconscious structures. It is distinct from "mechanical consciousness," which is formed through external, accidental, or conditioned impressions. Though inherited consciousness is not yet the awakened "real I," it is considered a foundation or raw material upon which conscious development must build.

This interpretation draws on later Fourth Way teachings and is not directly defined within the 1950 edition of Beelzebub's Tales.

Location in Book
First and only appearance: Chapter 1, page 25
"...the other consciousness is formed from the so to say, 'already previously formed material results' transmitted to him by heredity..."

Etymology / Notes
The term "inherited" appears elsewhere in BTtHG in forms such as:
inherited predispositions (pp. 238–239)
inherited need (p. 435)
inherited property (p. 435)
inherited possibilities (p. 1199)
In all such cases, Gurdjieff implies a structural layer of being passed through organic heredity or essential transmission--but without systematic exposition.

Vivifying, vivifyingness, and vivifying-sources are used throughout Beelzebub's Tales to His Grandson (1950 edition) to describe the animating, activating, or life-transmitting properties of cosmic substances, intentional actions, and spiritual principles. The term appears in a variety of forms, including "vivifying-sources" (p. 27), "vivifyingness of vibrations" (p. 124), and "vivifying power" (p. 869), each contributing to a multi-layered understanding of how transformation, both cosmological and personal, occurs.

In the personal-esoteric context, vivifying-sources refer to inner catalytic experiences--shocks, impressions, or insights--that "feed and perfect" one's core conscience-bearing data. As Beelzebub says: "...the other two, the 'vivifying-sources,' as it were, for the feeding and perfecting of this first datum." In the cosmic-technical context, vivifyingness denotes the quality or density of vibration within substances like Okidanokh, Theomertmalogos, or being-foods. These vibrations vary in vivifyingness depending on their source, transformation, and passage through Stopinders of the Heptaparaparshinokh. Gurdjieff writes: "...an exact definition of the density and quality--in the sense of the vivifyingness of their vibrations--of all cosmic substances in general present in every place and in every sphere of our Great Universe."

Across all usages, vivifying signifies the active essence of life--the animating intensity by which cosmic laws, conscious labor, and sacred substances participate in the maintenance and evolution of the Great Universe.

Quotes in Context:

✅ Quote 1 -- Personal / Inner Catalyst (p. 27) This shows vivifying-sources as nourishing shocks or impressions that help crystallize conscience--a personal esoteric force.

"...the other two, the 'vivifying-sources,' as it were, for the feeding and perfecting of this first datum."

✅ Quote 2 -- Cosmic / Substance Activation (p. 124) This expands vivifyingness into cosmic mechanics: a measurable energy quality that determines how substances participate in universal maintenance.

"...an exact definition of the density and quality--in the sense of the vivifyingness of their vibrations--of all cosmic substances in general present in every place and in every sphere of our Great Universe."

Location in Book
First appearance: p. 27 (vivifying-sources)
Frequent in: pp. 124–140, 758–887, 1106–1139

Etymology / Notes
Derived from "vivify" (Latin vivificare, to make alive)
Related concepts: Okidanokh, Stopinder, being-Partkdolg-duty, Theomertmalogos
The "degree of vivifyingness" is often measured or calibrated (e.g. by "vibrometer" or by cosmic intention)

Appears in cosmic hierarchy; include alongside Michael and others if/when they show up.

The Christian liturgical period prior to the start of Lent that begins on Shrove Saturday and ends at the close of Shrove Tuesday. The season focuses on examination of conscience and repentance before the Lenten fast. It includes Shrove Saturday, Shrove Sunday, Shrove Monday and Shrove Tuesday.

A reference to the real-world monastic community of Mount Athos in Greece, one of the oldest and most significant centers of Eastern Orthodox Christianity. In Beelzebub's Tales, the mention of "Old Athos" carries dual resonance--both as a recognizable geographical site of spiritual devotion and as a symbolic archetype of ossified religious practice. Gurdjieff often uses such references to juxtapose sincere ancient traditions with the mechanized or degenerative tendencies of later religious forms.

A regional and evocative confection referenced in a passage where Gurdjieff, speaking directly in his own voice, recounts unusual behaviors from his early childhood. Though the term "Abaranian" is not geographically clarified, the context strongly suggests a real-world cultural reference embedded in an otherwise stylized narrative. The scene appears immediately after a clearly autobiographical recollection of Gurdjieff's grandmother's funeral.

The original passage reads: "...if we children were given various kinds of what are called 'Abaranian pastries,' then all the other children, before putting them in their mouths, would first of all lick them, evidently to try their taste and to protract the pleasure, but ... I would first sniff one on all sides and perhaps even put it to my ear and listen intently, and then though only almost unconsciously, yet nevertheless seriously, muttering to myself 'so and so and so you must, do not eat until you bust,' and rhythmically humming correspondingly, I would only take one bite and without savoring it, would swallow it--and so on and so forth."

The pastries function narratively as a means to illustrate Gurdjieff's early essence-expression and nonstandard perceptual processing, setting him apart from ordinary children even in moments of shared pleasure.

Term that was historically used by Europeans to refer to the Khoekhoe, the indigenous nomadic pastoralists in South Africa. Use of the term Hottentot is now considered offensive, the preferred name for the non-Bantu speaking indigenous people of the Western Cape area being Khoekhoe.

A technical phrase used by Gurdjieff to designate actions, phenomena, or patterns that unfold in alignment with universal laws governing the Megalocosmos. To be "law-conformable" means to participate directly in the lawful, structured processes of cosmic functioning, particularly those emanating from the Most Holy Sun Absolute and actualized by the sacred Heptaparaparshinokh.

This usage appears throughout the text in both technical and illustrative contexts. For example, in describing lawful cosmic emergence: "all phenomena in general without exception wherever they arise and manifest, are simply successively law-conformable 'Fractions' of some whole phenomenon which has its prime arising on the 'Most Holy Sun Absolute.'" (p. 123)

Elsewhere, he emphasizes the patterned alignment with universal vibration: "the resulting blending of vibrations almost exactly coincides, even mathematically, with the law-conformable totality of vibrations of substances actualized by corresponding cosmic sources on the basis of the sacred Heptaparaparshinokh." (p. 867)

The term distinguishes between phenomena that are lawful in origin and function versus those that are arbitrary, degenerated, or merely accidental. It also implies that human behaviors, attitudes, and systems may or may not align with these deeper structures, and that such alignment determines their lasting value or degenerative risk.

Location in Book
First appearance: Chapter 1, page 31
Recurs throughout the book in both cosmological and behavioral contexts

Used in both psychological and cosmological contexts, "center of gravity" refers to the temporary or persistent point within a system--whether a human being or a cosmos--around which functions, forces, or vibrations organize. In the case of human functioning, Gurdjieff describes how a "small so to say law conformable confusion" can cause the center of gravity to shift temporarily from its usual place, producing "unexpected results ridiculous to the point of absurdity." (pp. 31-32)

On a cosmic scale, the term also designates structural foci within the lawful arrangement of forces. For example: "I shall not enumerate the names of the large number of these independent 'centers of gravity' which become crystallized in all separate cosmoses ... and namely, those which are crystallized in the presences of Tetartocosmoses and have such a temporarily independent center of gravity." (p. 761)

The phrase therefore implies both an organizing principle within being and a locus of potential instability. When stable, the center of gravity allows for functional coherence and lawful evolution; when displaced or fragmented, it leads to unpredictable or aberrant outcomes.

Location in Book
First appearance: Chapter 1, page 32
Recurs in psychological, musical, and cosmological contexts (e.g. pp. 761, 869, 959)

Large hill in Paris's northern 18th arrondissement. It is 130 m high and gives its name to the surrounding district, part of the Right Bank. Montmartre is primarily known for its artistic history, for the white-domed Basilica of the Sacré-Cœur on its summit, and as a nightclub district.

Gurdjieff's term for the objective, all-encompassing flow of Time, introduced in small caps as the "all-common master the merciless heropass" (p. 35), but thereafter rendered in standard case throughout the book. as the "merciless Heropass" or simply Heropass. Unlike forces derived from specific cosmic phenomena, Heropass is not a product of any originating source but "blends always with everything and becomes self-sufficiently independent." (p. 124)

It is described as merciless not in a moral sense, but because its operation is unyielding and law-conformable. As stated: "although merciless, yet always, and in everything, just Heropass." (p. 132) It affects all arisings, systems, and beings, including even the Sun Absolute itself, which was at risk of disintegration until countermeasures were enacted by Endlessness to resist Heropass's destructive momentum.

Heropass functions as a sacred universal constant, driving transformation, aging, and decay across all scales. It serves both as a source of urgency for conscious development and as a backdrop to Gurdjieff's cosmological revisions.

Location in Book
First appearance: Chapter 1, page 35
Recurs frequently across cosmological, metaphysical, and esoteric passages (e.g. pp. 124, 132, 749–759, 1174)

A French educator and the founder of modern Spiritism, referenced briefly but pointedly by Gurdjieff in Chapter 1. The passage reads: "Mr. Alan Kardec and the all-universal principle of living." (p. 35) Though no elaboration is offered, the juxtaposition suggests irony, particularly when read in context with nearby references to spiritualist ideas that Gurdjieff frequently critiques elsewhere in the text.

Alan Kardec (pseudonym of Hippolyte Leon Denizard Rivail) authored the foundational texts of Spiritism in the mid-19th century, including The Spirits' Book and The Book on Mediums. His system proposed communication with spirits, reincarnation, and moral evolution through spiritual guidance--concepts Gurdjieff largely reframed or rejected in favor of a more rigorously structured cosmology.

While the mention is passing, its tone aligns with Gurdjieff's often critical stance toward popular metaphysical movements of his time. The use of Kardec's name may serve as a rhetorical contrast to Gurdjieff's broader metaphysical exposition.

Location in Book
Only appearance: Chapter 1, page 35

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

A foundational term used by Gurdjieff to describe the totality of all cosmic systems, laws, and manifestations. The Great Universe includes everything from the Most Holy Sun Absolute down to the smallest arisings, with all phenomena understood as law-conformable expressions of higher origins. As stated: "in the Great Universe all phenomena in general without exception wherever they arise and manifest, are simply successively law-conformable 'Fractions' of some whole phenomenon which has its prime arising on the 'Most Holy Sun Absolute.'" (p. 123)

Gurdjieff emphasizes its function as a structured and interconnected whole: "our Great Universe for the collective fulfillment of the common universal functioning, for which purpose everything existing in the Universe just exists." (p. 567)

The Great Universe is not a poetic abstraction, but a technical designation for the lawful structure of reality. It contrasts with limited or local views, and provides the framework in which terms like sacred laws, higher-being-bodies, and reciprocal maintenance become meaningful.

Location in Book
First appearance: Chapter 1, page 35
Recurs frequently across cosmological explanations and structural references (e.g. pp. 123, 567, 745)

This earthy idiom, tucked early in Chapter 1, reads like a wink from Gurdjieff himself. In the context of Beelzebub's Tales, it suggests total commitment - not only to the audacious scope of his 1200-page narrative but to the painstaking burden of its delivery. Gurdjieff doesn’t merely serve the main course of his cosmological teaching; he packs and posts it, too - deliberately, weightily, and with full awareness of the cost to both author and reader. The phrase signals that he intends to spare neither effort nor extravagance in transmitting his message.

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

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

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

A fabricated word coined by Gurdjieff to characterize a type of modern person--likely a satirical jab at contemporary intellectuals, commentators, or self-styled authorities. The only appearance occurs during a moment of inner turmoil when Gurdjieff reflects: "it was as if all kinds of, as contemporary 'Hivintzes' say, 'competitive races' began to proceed in me..." (p. 37)

The mocking tone implies that "Hivintzes" are the kind of people who reduce complex inner experience to trite, mechanistic metaphors--such as equating psychological conflict with sporting events. Gurdjieff often invents such ethnonyms to satirize societal tendencies, particularly those that substitute jargon for understanding.

The term functions not only as comic relief, but as a pointer toward Gurdjieff's disdain for superficial language and the unconscious absorption of fashionable phrases.

Location in Book
Only appearance: Chapter 1, page 37

A classic example of Gurdjieff's satirical invention, this "Brotherhood" is mentioned during a passage describing an overwhelming internal shift in sensation and identity. The phrase evokes a mock-ceremonial tone--"the great initiation into the Brotherhood of the 'Originators of making butter from air'"--implying initiation into something both esoteric and absurd. (p. 39)

While on the surface it reads as farce, the placement of this phrase--alongside references to solar plexus sensation, permanent transformation, and the crystallization of inherited guidance--suggests a metaphysical subtext. "Making butter from air" parodies the creation of substance from insubstantiality, or the claim to spiritual attainment from hollow means. Yet paradoxically, it also mirrors the very alchemical mystery Gurdjieff often alludes to--the transformation of impressions into something lasting.

This Brotherhood likely represents both a parody of false initiatory systems and a concealed reference to the real Work--which, though absurd to the outer world, does indeed aim to create "real I" out of the ephemeral. The humor, the grotesque ceremony, and the lasting result are all characteristic of Gurdjieff's style: disarming the reader while delivering a metaphysical payload.

Location in Book
First and only appearance: Chapter 1, page 38–39
Appears within a 443-word sentence describing Gurdjieff's internal initiation into a new state of being.

"Relatively Transferable Arising" A dense and deliberately cryptic phrase Gurdjieff introduces in a long autobiographical sentence (p. 39) to describe the nature of the "I"--that elusive inner presence capable of self-awareness. Framed as the definition given by "one crank" in ancient times, it reflects Gurdjieff's layered method: cloaking serious metaphysical propositions in eccentric or ironic packaging.

The full phrase reads: "this 'something-unknown' of mine ... defined as a 'relatively transferable arising, depending on the quality of the functioning of thought, feeling, and organic automatism.'" This describes the "I" not as a fixed essence but as an emergent, contingent presence--born from the harmonious functioning of the three centers and capable of transfer or continuation, but only under specific internal conditions.

The term "relatively transferable" implies that under lawful circumstances--such as conscious labor and intentional suffering--this arising can participate in further development beyond a single lifetime. It evokes the concept of a portable individuality, one that can persist through reincarnation, or continue its evolution consciously.

Gurdjieff juxtaposes this with a second, more poetic definition by Mal-el-Lel: "the compound result of consciousness, subconsciousness, and instinct"--offering complementary views of what might constitute the soul or real "I" when crystallized.

Location in Book
First and only appearance: Chapter 1, page 39
Appears within a 443-word sentence describing Gurdjieff's inner transformation during a satirical initiation into the Brotherhood of the "Originators of making butter from air."

A deliberately obscure and likely fictional "renowned learned man" introduced in Chapter 1 (p. 38), described as an "ancient and renowned Arabian learned man." Gurdjieff uses this figure to offer a tongue-in-cheek "definition" of the human "I" as "the compound result of consciousness, subconsciousness, and instinct." The character's exotic-sounding name and vague provenance are typical of Gurdjieff's method: blending invented personas with plausible cultural references to evoke authority while disorienting the reader.

The passage reads like parody, but beneath its absurdity lies an esoteric payload. Mal-el-Lel's definition, though phrased as if borrowed from dusty Arab scholarship, in fact encapsulates a core principle of Fourth Way psychology: that a human being is not a unified entity but a temporary compound of multiple, often conflicting functions and levels of mind.

By attributing this insight to a fabricated sage, Gurdjieff both satirizes the intellectual tendency to defer to "ancient wisdom" and smuggles in a genuine teaching. The inclusion of Mal-el-Lel also allows him to stage a pseudo-scholarly lineage--complete with a reference to the Greek Xenophon, who supposedly borrowed this definition--thereby highlighting the perennial nature of esoteric truth under layers of cultural distortion.

Location in Book
First and only appearance: Chapter 1, page 38
Introduced during Gurdjieff's mock-serious reflection on the nature of "I," in a long sentence that blends metaphysical seriousness with satirical formality.

A humorously exaggerated phrase coined by Gurdjieff to describe a core behavioral principle he attributes to his grandmother--later adopted as a guiding maxim in his own life. The principle is first introduced on page 35 and given formal expression shortly thereafter:

"If you go on a spree then go the whole hog including the postage." (p. 35)

While the phrase is deliberately comic, it functions as a serious autobiographical refrain throughout the early chapters. Gurdjieff emphasizes that this "principle" became engrained in him through practice and repetition, stating:

"...the practice was automatically acquired in me on beginning anything new and also at any change, of course on a large scale, always to utter silently or aloud: 'If you go on a spree then go the whole hog including the postage.'" (pp. 39-40)

Gurdjieff revisits this formulation multiple times under variant phrasings: "all-universal life principle," "one of the chief life principles," and "psycho-organic principle of mine." These repetitions underscore its thematic function as a kind of personal aphoristic credo: commit fully or not at all.

Though styled in jest, this maxim also resonates with the broader Gurdjieffian ethos of intentional action, conscious risk, and inner decisiveness. It is not a cosmic law in the technical sense, but rather a working principle of Being effort rendered in homespun irony.

Location in Book
First appearance: Chapter 1, page 35
Other references: pp. 36, 38-40, 43, 45 under variant terms ("all-universal life principle," "this principle," "psycho-organic principle of mine," etc.)

A hybrid term coined by Gurdjieff that appears multiple times across the text, typically to describe needs, particularities, or conditions arising from the combined action of psychic (mental-emotional) and organic (physical-instinctive) functions. It reflects his premise that human behavior and development result not from one faculty alone, but from their interrelation within a total presence.

In Chapter 1 (p. 40), Gurdjieff writes: "This psycho-organic principle of mine I shall this time begin to actualize..." -- linking the term to his inner resolution to write in a radically new way, in scale with the whole Universe. Elsewhere, he applies the term to societal tendencies, such as: "Everyone there without exception has this 'psycho-organic need'; old and young, men and women..." (p. 1076), referring to a compulsive urge to correct others and ignore one's own faults.

The phrase appears in diverse contexts: from sexual norms and polygamy (p. 989) to religious behavior and menstrual isolation laws (p. 1112), always highlighting a complex interplay of bodily, emotional, and cognitive influences. Gurdjieff uses "psycho-organic" to ground higher ideas in lived, embodied experience--whether noble, absurd, or grotesque.

Though it mimics scientific language, "psycho-organic" functions as a signature Gurdjieffian concept: not diagnostic, but descriptive of whole-being conditions shaped by inner and outer forces.

Location in Book
First appearance: Chapter 1, page 40
Recurring references: pp. 842, 989, 1010, 1075–76, 1085, 1112

A satirical invention by Gurdjieff, described as a "famous Catholic monk" who authored a "treatise" in which it is evidently affirmed that Beelzebub has "a curly tail." (p. 43) The absurdity of the claim--alongside its delivery in mock-scholarly tone--signals that Brother Foolon is not meant to be taken as a historical figure but as a parody of religious authorities who assert bizarre metaphysical facts with pompous certainty.

Gurdjieff inserts this reference during a passage of "sincere confession," where he reveals his motivation for making Beelzebub the hero of the book. He supposes that if he flatters Beelzebub, the latter will help him write. The "curly tail" detail, borrowed from Brother Foolon, becomes a pivot for a tongue-in-cheek chain of reasoning about vanity, hieromancy, and psychological manipulation.

Brother Foolon represents a broader class of fictitious authorities that Gurdjieff conjures to satirize theological literalism, dogmatic absurdity, and the tendency to treat invented cosmology as unquestionable fact. He functions both as comic relief and as a mirror held up to the reader's own susceptibility to official-seeming nonsense.

Location in Book
Only appearance: Chapter 1, page 43

A "precious jewel" of Gurdjieff's early autobiographical folklore, Karapet of Tiflis was a real or imagined figure employed at the Tiflis railway station, responsible for pulling the rope to release the town's loud morning steam whistle. His elaborate daily ritual--raising his arms like a mullah and shouting colorful curses in all directions before pulling the rope--made him a local eccentric and a metaphysical archetype within Gurdjieff's introductory chapter (pp. 45–50).

Gurdjieff recounts visiting Karapet one evening, bringing a boordook of wine, and politely asking him why he performed this strange morning curse. Karapet replies with a full explanation: that he had long suffered from an instinctive uneasiness after blowing the whistle, unable to understand its cause. Years later, he has an epiphany. He realizes that the entire town--woken from sleep against their will--must be directing hostile thoughts and curses at him. These vibrations of malice, he intuits, are the source of his distress.

He then devises a remedy drawn from a book he had recently read: if he curses them first, he becomes psychically immune to their projected negativity. This morning ritual of expressive cursing thus becomes a kind of local magical defense--a prophylactic discharge to cancel out incoming hostile vibrations. From that day forward, his uneasiness disappears.

Gurdjieff presents this not as folly, but as folk wisdom. Karapet is introduced immediately after Gurdjieff reflects on having "acted without premeditation," and his story is invoked to illustrate the wisdom of spontaneous, non-logical behavior that paradoxically achieves psychological balance. Karapet is a street-level mystic who manages to neutralize the energetic burden of social disapproval through expressive theatrics, ritual timing, and crude but effective metaphysical logic.

The story enriches the autobiographical texture of the First Chapter, grounding Gurdjieff's philosophical voice in the soil of lived folklore, regional character, and intuitive street wisdom.

Location in Book
Only appearance: Chapter 1, pp. 45-50
Appears as an autobiographical digression invoked to justify Gurdjieff's own actions "without premeditation"

A term invented by Gurdjieff with at least two distinct meanings, depending on the context. In Chapter 1 (p. 46), a "small boordook of Kahketeenian wine" is carried as part of a traditional "toasting ritual," suggesting that a boordook in this usage is a wine flask or drinking vessel--possibly a wineskin.

Later in the book (pp. 967–968), boordooks are described more precisely in a culinary context: "goatskin boordooks" used to preserve meat in melted sheep's-tail fat, as part of preparing "Haoorma," a traditional Asian dish. Here, a boordook is defined as "the skin stripped in a special manner from the being called 'goat.'"

This second description retroactively clarifies the first: the wine vessel carried by Gurdjieff was likely a small goatskin flask. The term thus refers broadly to a traditional skin container, used for either liquids (wine) or solids (preserved meat), and serves as one of many regionally grounded, folkloric words peppered throughout the text.

Location in Book
Chapter 1, p. 46: "a small boordook of Kahketeenian wine"
Chapter 42, pp. 967-968: defined as "skin stripped in a special manner from the being called 'goat'"

A regional Armenian dish, likely a kind of lentil or wheat-based soup, mentioned by Gurdjieff in the context of Karapet of Tiflis's morning whistle duties. The reference occurs during Karapet's account of his growing "instinctive uneasiness," which became so acute that even his appetite for 'Makhokh' disappeared--a signal of true inner disturbance.

While Gurdjieff does not explain the term, external sources confirm its cultural grounding. Makhokh was considered the first dish of Great Lent in Western Armenia, particularly in the regions of Karin and Sasun. Traditional preparation involves grains and legumes, and the meal is associated with spiritual discipline and fasting. A related cultural event, the "Makhokhapur Dance," was performed without music on the first day of Lent.

This implicit background gives the mention added resonance: Karapet's loss of appetite for such a hearty, symbolic dish signifies a disruption of both physical and spiritual equilibrium--setting the stage for the psychological breakthrough that follows.

Location in Book
Chapter 1, p. 47
Referenced in Karapet's reflection on his inner malaise before discovering the need to curse preemptively.

In the final pages of Chapter 1, Gurdjieff recounts a tale about a man tasked with blowing a loud steam whistle, disturbing others from sleep and receiving curses in return. Though told as a separate anecdote, this line quietly doubles as a metaphor for Gurdjieff himself: one who deliberately disturbs the slumber of ordinary life with the jarring "noise" of his teachings. The phrase becomes a subtle self-reference--a hint that Gurdjieff knows his writing will provoke discomfort, even hostility, but he sounds the alarm anyway.

A regional term used by Gurdjieff to denote a small tavern, eatery, or drinking house--likely borrowed from the Arabic dukkān (shop, stall)--but repurposed here in the Caucasian context. In the narrative, Karapet of Tiflis recounts sitting in a "neighboring Dukhan" eating "Hachi with garlic" after his early morning whistle duties (p. 49).

Rather than just a location, the Dukhan functions in this passage as a place of solitary reflection and culinary comfort--a cultural scene-setting detail evoking the earthy, local flavor of Gurdjieff's Caucasus upbringing. Its inclusion adds both atmosphere and credibility to Karapet's folk-logic epiphany, which follows shortly thereafter.

While not explained directly in the text, the term survives in modern Georgian usage: numerous small, working-class restaurants and wine cellars still bear the name "Dukhan," including the popular Racha Dukhan in central Tbilisi. In this light, Gurdjieff's use appears regionally accurate, offering another layer of embedded autobiography.

Location in Book
Chapter 1, p. 49
"... I, in customary mood of depression, was sitting in a neighboring 'Dukhan' and eating 'Hachi' with garlic ..."

An obscure food term mentioned in a passage where Karapet of Tiflis reflects on his instinctive uneasiness after blowing the morning steam whistle. The phrase appears in: "... sitting in a neighboring 'Dukhan' and eating 'Hachi' with garlic ..." (p. 49). Gurdjieff provides no description of the dish, and there is no known reference to "Hachi" in standard Georgian, Armenian, or regional cookbooks under this exact spelling or usage.

Given the pairing with garlic and the setting of a local tavern (dukhan), it is plausible that "Hachi" refers to a simple, rustic stew or soup. However, no reliable culinary or etymological source verifies this identification.

Whether invented, distorted phonetically, or a once-common localism lost to time, "Hachi" serves primarily as an atmospheric detail--deepening the cultural realism of the Karapet episode without inviting literal interpretation. Any identification remains speculative.

Location in Book
Chapter 1, p. 49
"... sitting in a neighboring 'Dukhan' and eating 'Hachi' with garlic ..."