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June 14, 2011

The SLUGS

On G. I. Gurdjieff's Beelzebub's Tales to His Grandson

8.  Hasnamuss-Individuals
& the ‘Naloo-osnian-spectrum-of-impulses’

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)

Beelzebub describes seven “Naloo-osnian-spectrum-of-impulses” which form a “certain something” within the Hasnamuss-individuals. There are various kinds of Hasnamusses according to which of the seven impulses they are most subject.  These include:

 (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.    (p. 406)

 Certainly, Beelzebub does not outline a very charming list of impulses.  The Tales are full of stories where individuals embody such Hasnamussian characteristics and qualities.  Such impulses are formed within the crystallized “egoism,” so prominent among the strange psyches of those three-brained beings on planet Earth.  The Hasnamuss individual no longer experiences the impulses of “being-self-shame” or of Objective Conscience and the history of humanity testifies to the horrors caused by these “terrestrial nullities.” 

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. 

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