Throughout The Tales, Beelzebub uses the terms
Hasnamuss and Hasnamusses to
refer in a negative way to certain individuals or a
class of people whose actions, manifestations and abnormal
being-impulses embody
the worst psychopathology of humankind and who cause the most
sufferings, degeneracy,
falsity and misunderstanding among the strange three-brained beings on
Earth. On one occasion, Hassein turns to
his grandfather Beelzebub and asks:
“My dear
Grandfather, during
your tales you have already many times used the expression Hasnamuss. I have until now understood only from the
intonation of your voice and from the consonance of the word itself,
that by
this expression you defined those three-brained beings whom you always
set
apart from others as if they deserved ‘Objective-Contempt.’
“Be so kind as always and
explain to me the
real meaning and exact sense of this word.”
“Whereupon Beelzebub, with a
smile inherent to
him, said as follows:
“Concerning the ‘typicality’ of
the
three-brained beings for whom I have adapted this verbal definition, I
shall
explain to you at the proper time, but meanwhile know that this word
designates
every already ’definitized’ common presence of a three-brained being,
both
those consisting only of the single planetary body as well as those
whose
higher being-bodies are already coated in them, and in which for some
reason or
other, data have not been crystallized for the Divine impulse of
‘Objective-Conscience.’ (pp. 234-5)
Beelzebub
explains that the word Hasnamuss refers to those with an “already
‘definitized’ common presences ... in which … data have not been
crystallized
for the Divine impulse of ‘Objective Conscience.’” A fixed
character or
egoic complex dominates their ‘common presence.’ The
fact that data for the Divine impulse of
Objective Conscience are not crystallized in them suggests that this
egoism is
in full sway and the real consciousness has passed into the
subconsciousness. Such individuals are
primarily concerned for
themselves and their multiform vices, and care little how much
suffering and
misfortune they cause others. 1 Beelzebub explains that some
Hasnamusses consist of a planetary body alone, while others also have
higher
being-bodies coated in them.
1 Ouspensky (1957) defined the Hasnamuss
individual: “...
he never hesitates to sacrifice people or to create an enormous amount
of
suffering, just for his own personal ambitions.” (p.
300)
|
|
Different
Hasnamuss-Individuals embody different elements from the spectrum of
the
Naloo-osnian-impulses. The third
‘Naloo-osnian impulse’––the ‘irresistible inclination to destroy
the
existence of other breathing creatures’ and the first
impulse–towards every
kind of depravity are most clearly embodied by those who bring about
processes
of destruction around the world–the wars, including conquering and
rebellions,
domination, violence and torture, animal sacrifice and slaughterhouses,
and
abortions. Recall that on hearing of the
horrors of war from his Grandfather, Hassein was shocked as this “need for periodically
occupying themselves with the destruction of each other’s existence” ran “like a crimson thread
through all your tales.” (pp. 1055-6)
Beelzebub describes such phenomenally strange behaviour,
where: “...
they would suddenly, without rhyme or reason, begin destroying one
another’s
existence,” as otherwise unknown in the Universe.
Further, he describes “the periodic
arising in them of what is called the ‘urgent need to destroy
everything
outside of themselves.’ Beelzebub’s
observations of the Earth from Mars and his visits to the Earth were
partly to
understand how such atrocities could be possible. What
happened within these men-beings such
that their “essence is gradually brought to such a phenomenal
being-ableness
to destroy, for no rhyme or reason, the existence of other beings
similar to
themselves?” (p. 526) Hasnamuss-individuals have also
destroyed
and persecuted various sacred Messengers and their followers, and
obscured the genuine
religious teachings which might have changed human history and brought
more
normal conditions of being-existence to the planet.
Beelzebub’s uses the term Hasnamuss in his
impartial
observations of the community of France and in his comments upon the
fashion
world of Paris. Writing in the 1920’s in Paris and Southern France,
Gurdjieff
provides an amusing critique of the culture and society around him. In
the Tales, it is during his sixth and final
visit to the Earth that Beelzebub visited France, “the contemporary
‘chief-center-of-culture’ for the whole of that ill-fated planet.”
(p.
688) Beelzebub
explains to Hassein how those beings
who “rush and flock from the whole planet” to Paris the center
of
culture were particularly those who had:
“... completely given themselves up to the ‘evil-God’ reigning
there already without limit inside each of them, namely to that
‘evil-God’ who
became their Ideal, and the conception of whom is very well expressed
in the
words:
to-attain-to-a-complete-absence-of-the-need-for-being-effort-and-for-every-essence-anxiety-of-whatever-kind-it-might-be”;
and coming to France, they must of course have, consciously or
unconsciously, a
corresponding harmful influence on the beings of the whole community. ...
when beings from the whole planet ... flock to this chief
center of
culture, then these beings ... occupy themselves with
‘new-forms-of-manifestations-of-their-Hasnamussianing,’ or as is said
there,
with ‘new fashions,’ and spread them from there over the whole of the
planet. (p. 688)
These
beings who flock to Paris
manifest the fourth Naloo-osnian-impulse: “The urge to be free from
the
necessity of actualizing the being-efforts demanded by Nature.” Further, they have given themselves over
to what Beelzebub calls the ‘evil-God’ of ‘self-calming,’
for which they invented such ‘ism’s’ as mentioned: ‘alcoholism,’ ‘cocainism,’ ‘morphinism,’
‘nicotinism,’ ‘onanism,’ ‘monkism,’ ‘Athenianism,’
and so on. Anyway,
such Hasnamussian-individuals flocked to Paris, as today to Hollywood,
and the fashions,
arts and dramas became some of their chief occupations.
Beelzebub
defines ‘fashion’
as consisting in this: “... the beings devise various new means of
being-manifestation in ordinary existence, and means for changing and
disguising the reality of one’s appearance.” (p. 689)
“... These said contemporary customs or fashions of
theirs are, firstly, only temporary and thus serve for the satisfaction
only of
the personal insignificant aims of these present and future
Hasnamusses, which
become phenomenally abnormal and trivially egoistic; and secondly, they
are
neither more nor less than the results of automatic Reason based on
that
relative understanding ...
Another
of the ‘inventions’
of “several of these Hasnamussian
candidates” was that women cut their hair.
This practice was not adopted widely in France outside of
Paris because
of the stronger “feelings of morality and
patriarchality,” but spread to England and America.
Such a Hasnamussian invention encouraged the
appearance of ‘Amazons,’ lesbians, as well as ‘suffragettes,’ female
illnesses
and divorces. Beelzebub describes Paris
as the “collecting place for the beings
with Hasnamussian properties from other countries who continue to
persist in
this maleficent invention.”
The
fifth Naloo-osnian-impulse to artificially
conceal
from others one’s defects and the seventh,
the “striving to be not what one is,” are both
illustrated in
Beelzebub’s depictions of the fashion world in particular and of modern
culture
more generally. Beelzebub defines
fashion as: “This maleficent custom for them is that they
periodically
change the external form of what is called
‘the-covering-of-their-nullity.’”
(p. 501)
|
|
Beelzebub
also portrays the
Hasnamussian characteristics of artists and actors–with their “‘illusorily
inflated’ maleficent idea of their famous art.”
Beelzebub describes such players, actors,
comedians and artists among ‘your favorites’ as ‘imitators
of the mysteries.’
“You must know that those beings who are
assumed to be
the adepts of this contemporary art which is adorned with a false halo
are not
only put on their own level by the other three-brained beings there of
the
contemporary civilization, particularly during the several latter
decades, and
imitated by them in their exterior manifestations, but they are always
and
everywhere undeservingly encouraged and exalted by them; and in these
contemporary representatives of art themselves, who really in point of
their genuine
essence are almost nonentities, there is formed of itself without any
of their
being-consciousness a false assurance that they are not like all the
rest but,
as they entitle themselves, of a ‘higher order,’ with the result that
in the
common presences of these types the crystallization of the consequences
of the
properties of the organ Kundabuffer proceeds more intensively than in
the
presences of all the other three-brained beings there.
(p. 512)
“Every one of them really being in respect of
genuine
essence almost what is called a nonentity, that is, something utterly
empty but
enveloped in a certain visibility, they have gradually acquired such an
opinion
of themselves, by means of favorite exclamations always and everywhere
repeated
by them themselves like ‘genius,’ ‘talent,’ ‘gift,’ and still a number
of other
words empty also like themselves, that it is as if, among similar
beings around
them, only they have ‘divine origin,’ only they are almost
‘God.’” (p.
514)
Beelzebub
portrays the
“terrestrial nullities” as concealing their inner emptiness and
appearing as
something that they are not. Unfortunately,
they are idolized and imitated by other beings.
Modern culture, the arts, literature and the sciences are
portrayed as
based upon the qualities of such Hasnamussian-individuals.
Beelzebub describes them as having “an
already quite automatized ‘consciousness,’ and completely ‘nonsensical
feelings,’” and further, “they feel themselves to be
immeasurably
superior to what they really are.” (p. 513) Any observation of an
evening
of contemporary television, movies or dramas, among your favorites,
would
convince any impartial, alien intelligence of the nullity of modern
culture
with its infamous artists and actors.
Beelzebub
describes the
contemporary actors “during their
‘swaggerings’ in these theatres,” as subject to the strange illness
of ‘dramatizacring.’ Beelzebub
fancifully relates this illness of
dramatizacring to the carelessness of drunken midwives, who at their
births,
declare, “Eh, you, what a mess you’ve
made.” The histrionics of its
caretakers destine the being:
“If
such a three-brained being there who has acquired at his first
appearance the
said predisposition to the illness of dramatizacring should by the time
he
reaches the age of a responsible being, know how to write and should
wish to
write something, then he suddenly gets this illness and begins
wiseacring on
paper, or, as it is said there, ‘composing’ various what are called
‘dramas.’
“The
contents for these works of theirs are usually various events which are
supposed to have occurred or which might occur in the future, or
finally,
events of their own contemporary ‘unreality.’
(p. 502)
“It
usually then further happens there that if the sick being has an uncle
who is a
member of one or other of their ‘parliaments,’ or if he himself gets
acquainted
with the widow of a ‘former-business-man,’ or if the period of his
preparation
for becoming a responsible being has for some reason or other been
spent in such
an environment or under such conditions that he has automatically
acquired the
property called ‘slipping-in-without-soap,’ then what is called the
‘producer,’
or as he is also called, the ‘owner-of-the-lambs,’ takes this work of
his and
orders the mentioned contemporary actors to ‘reproduce’ it exactly as
it was
wiseacred by this being who has fallen ill with this strange illness of
dramatizacring. (p. 504)
And
so the unrealities of
sick wiseacres and Hasnamusses are reproduced, lauded and imitated
among the contemporary
beings—all leading to the further degradation of the ‘arts’ and of the
common
psyche. Beelzebub explains:
“Although
indeed these contemporary theatres with all that proceeds in them
happen to be
in this way—but of course only ‘for today’—an excellent means for the
better
sleep of your favorites, nevertheless the objectively evil consequences
of
these theatres for beings, and particularly for the rising generation,
are
incalculable.
“The
chief harm for them from these theatres is that they are an additional
factor for
the complete destruction in them of all possibilities of ever
possessing the
need, proper to three-brained beings, called the
‘need-for-real-perceptions. (p. 507)
Whereas in ancient times,
the arts and drama were for
the ‘conscious reproductions of
perceptions’ and to convey objective knowledge of the mysteries, by
Beelzebub’s last visit, the arts, literature, drama and the theatre
were
dominated by Hasnamusses of varied types. The Hasnamusses fashion
worlds in
which there is no place for such ‘need-for-real-perceptions,’ but
provide
instead titillating fictions.
The second
‘Naloo-osnian-impulse’ of ‘the feeling of
self-satisfaction from
leading others astray’ also plays a role in the modern Hasnamussian
corporate media and the antics of Hollywood.
In fact, the modern arts and culture provide, as Beelzebub
explains, “every kind of data for Hasnamussian
properties.” Many Hasnamusses came
to be employed with the media and academia of modern times, within the
think-tanks and round tables of the power-possessing beings, and have
so
deceived the human race as to the true causes of historic events and
their
arch-criminal machinations. When
Beelzebub visits America, he comments on the media and journalism of
the time,
noting: “… the sacred being-function of
‘conscience’ is completely atrophied among contemporary terrestrial
what are
called ‘journalists’ and ‘reporters’ ….” (p. 942)
|
|
Throughout human history, Hasnamusses have
distorted genuine
religious teachings for their own purposes or invented theistic
philosophies
with fantastic fictions, which has lead to mass confusion and the
further
degeneration of “sane mentation” among their followers. The
‘wiseacring’
of Hasnamusses obscured the teachings and messages of the Sacred
Individuals
‘actualized from above.’ The philosopher
Atarnakh was such a Hasnamuss, who led the councils astray with false
teachings
and misunderstanding, which served to undermine the work of Ashiata
Shiemash.
Varied religious teachings were
invented by
Hasnamusses who began to change and ‘wiseacre’ about everything that
the sacred
Messengers had taught. Beelzebub
describes the arising of “their peculiar”
religions based upon the “inventions” of certain individuals–with the
germs of
Hasnamussian traits already acquired in their presences:
“... such beings began, as is proper to them for their
egoistic aims, to invent for the ‘confusion’ of surrounding beings
similar to
themselves, various fictions, among which were also every kind of
fantastic,
what are called ‘religious teachings’ ...
(p. 694)
‘Your favorites’ thus “lost
their ‘sane mentation’” and a large number of ‘Havatvernoni’ or
‘religions’
arose having “nothing in common with each other.”
Particularly, the
“maleficent idea” of “Good”
and “Evil” was introduced leading to further ‘dilution’ of their
psyches;
as well as their infamous notions of paradise and hell; and such images
of Mr.
God as an old Jew, or with a comb sticking out of his pocket.
At
the time of ancient
Babylon, when the issue of the day was whether or not man had a soul,
another “terrestrial
Hasnamussian candidates of that time” propounded the “atheistic
teachings of that period.” Beelzebub
explains that according to this teaching, “there
is no God in the world, and moreover no soul in man,” everything
follows a
special law of mechanics and ‘super-natural phenomena’ are nothing but
the “deliriums of sick visionaries.”
Such Hasnamussian theories are the mainstay
of modern psychology, philosophy and science–which deny the soul in
humans, the
validity of ‘super-natural phenomena’ and the existence of God or
Divinity in
the World. Instead, everything is imagined
to have followed mechanically from earlier causes, such as evolution by
fortunate random mutations and happenstance.
Beelzebub
recounts that when
these ideas caught on in Babylon and due to “their collective
wiseacrings,”
it was gradually transformed into “a veritable mill of nonsense.” The three-brained beings thus had “a
further mass of data for Hasnamussian manifestations” and when they
returned to their homelands, they began to “propagate like
contagious
bacilli” all the wrong notions about the soul, God and the World. These false teachings, along with the false
religious doctrines, ultimately destroyed the last remnants of the holy
labors
of Saintly Ashiata Shiemash, as has been done with the teachings of the
other
Sacred Individuals actualized from Above.
Beelzebub offers a
remarkable view of Hasnamusses and
the spectrum of their perverse impulses. The Hasnamuss-individuals have
the
most disturbed and crystallized forms of egoism, with some special
‘something’
in their character, and most significantly, lacking the Divine or
sacred
being-impulse of objective conscience. Human
history is littered with the names of Hasnamusses and stained with
their blood
crimes. Unfortunately, contemporary
society and culture are today dominated by their degenerative
influences and
egotistic values, their invented theories and religions, and sciences. Today as throughout history, there
is indeed a wide spectrum of Hasnamusses,
without objective conscience, power-possessing beings, media shrills,
masters
of war and ‘stock jugglers,’ with ‘special societies’ for ‘important’
people. The Hasnamusses promote every
type of depravity, sexual obsession, random and fortuitous violence,
perversion
and superficiality.
Hasnamusses come in
different colors and manifest a
spectrum of malificent impulses.
|
