Dedication: I dedicate this blog post to the memory of the great scientist and Beelzebub’s essence-friend from the Planet Saturn, the one and only Gornahoor Harharkh.
This is part one of two posts I intend to post on this important subject in Beelzebub’s Tales to His Grandson (BTTHG). I have said it before and I repeat it again: the Omnipresent-Okidanokh replaces and elevates the teaching on the Hydrogens found in Ouspensky’s In Search of the Miraculous. The presentation given by Mr. Gurdjieff in BTTHG offers more insights into one of the fundamental principles of the Teaching: Monism. This principle is stated on page 349 of BTTHG in relation to the meaning of the word Olbogmek:
“There are not different religions, there is only one God.”
In part one I will introduce the many properties of the Omnipresent-Okidanokh with strong emphasis on the property Djartklom which we can make use of in our practice of the Work. In part two I will elaborate on the third component of the Omnipresent-Okidanokh and its relation to the alchemy of Djartklom. The emphasis on both parts will be on how we can make us of this knowledge in the work on ourselves.
The Omnipresent-Okidanokh is a very interesting substance. It is the only cosmic substance that obtains its arising from the fusion of the three Holy forces of the Sacred Theomertmalogos, after this prime emanation of our Most Holy Sun Absolute acquires its own Sacred Triamazikamno. It then “takes part in the formation of all both great and small arisings. . .“ (BTTHG. P. 138 –All subsequent quotes are from BTTHG, 1950 English Edition). It is omnipresent and everywhere penetrating. But “no results of any kind normally obtained from the processes occurring though this Omnipresent World-substance can ever be perceived by beings or sensed by them; certain being-functions however can perceive only those results of the said processes which proceed for some reason or other abnormally, on account of causes coming from without and issuing either from conscious sources or from accidental mechanical results.” (P. 153). Now, all this is very interesting. Even amazing and even funny, I would say
I must confess that every time I read about all this in the chapters the Arch-Absurd and the Arch-Preposterous, I laugh and I laugh. For me personally, these are the two funniest chapters in the Book. For centuries to come these two chapters will make learned beings of “new format” pull their hair and learned beings of “old format” to double up in laughter. I love these two chapters and I love Beelzebub’s essence-friend from the Planet Saturn, the great Gornahoor Harharkh (even his name makes me laugh and invites me to laugh at myself).
But returning to the Omnipresent-Okidanokh, several important questions arise. To begin with, what is it that gives this Omnipresent-Active-Element the character of substance? It is the fact that it is crystallized from Etherokrilno, “that prime-substance with which the whole Universe is filled.” Everything in the Universe is crystallized from this prime-source cosmic substance. But there is an important difference between the substance Okidanokh and the substance Etherokrilno. Everything is crystallized from the latter, but it the former the one that gives form to everything. Etherokrilno is the prime substance while the Okidanokh is the prime organizer. Both substances are necessary, and since one of them carries the three principles and the other is the material basis for everything, they form the basis for the potential manifestation of the three principles in the world of matter and energy (actual or kinetic manifestation takes place when the Okidanokh moves through the Stopinders of the sacred Heptaparparshinkh). However, only one substance is needed, excluding all possibility of dualism in the process. “Tao gave birth to One, One gave birth to Two, Two gave birth to Three, Three gave birth to all the myriad things.” But for Three to give birth to all the myriad things, It must go through the Stopinders of the Law of Seven.
The form-giving inherency of the Omnipresent-Active-Element relies on one of its peculiarities, namely, Djartklom. When the Omnipresent-Active-Element enters a cosmic unit in formation, that is, just being crystallized from Ethereokrilno, “it is dispersed into the three fundamental sources from which it obtained its prime arising.” “And in this way, this Omnipresent-Active-Element actualizes, at the outset, in every such new arising, the sources for the possible manifestation of its own sacred law of Triamazikamno.” (P. 140).
Thus, it is Djartklom, and Djartklom alone, the one that creates in every cosmic unit in formation the possibility for a manifestation of its own Law of Three, which in its further actualizations through the Stopinders of the Law of Seven gives rise to the multiplicity of forms and phenomena found in the whole Universe. It is important to keep in mind that manifestation takes place only through the mutual interaction of the two cosmic laws (this is probably the deepest meaning of the Enneagram). This fact is clearly illustrated in the chapter “The Holy Planet Purgatory” in relation to two different processes, the involutionary process of Creation and the evolutionary process of transmutation of the first being-food. In other words, the passage of the Okidanokh through the Stopinders of the Law of Seven changes the quality of manifestation or materiality (the “Vivifyingness of Vibrations”) of the Law of Three.
The important point is that without Etherokrilno, the Okidanokh, and Djartklom, no cosmic unit of the Universe could have the possibility of acquiring its own Sacred Traimazikamno. Furthermore, material manifestation of this law takes place as the Okidanokh passes through the Stopinders of the Sacred Hepataraparshinokh. Hence that formulation of Objective Science which says, “Everything without exception in the Universe is material.” (P. 138).
Another important question is the following: What is it that gives the Omnipresent-Okidanokh its universality, that is, its participation in everything taking place in the Universe? Well, the simple fact that Djartklom occurs under a variety of conditions.
One of these conditions is the sacred process Aieioiuoa. Under the action of this process, the Okidanokh is dispersed into its three components that then exist independently. It is interesting to notice than when Djartklom proceeds in the Okidanokh, due to the action of Aieioiuoa, there is a temporal release of the amount of “pure –that is, absolutely unblended- Etherokrilno” that went into the crystallization of the Omnipresent-Active-Element. This temporary release serves as a conducting medium connecting the three separated parts, creating the possibility for the arising in the atmosphere of planets, as well as in us, of phenomena such as light and heat. Nothing is loss in the process because after the action of Aieioiuoa ceases, Etherokrilno is re-established to its initial value. In this way, the process can go on forever. The Science Mr. Gurdjieffv gives us in BTTHG does not violate the first conservation principles of Nature, such as conservation of energy or conservation of mass.
One important question immediately arises. Is the sacred process Aieioiuoa a process of radiation or a process of emanation or both? This is also an important question because these two cosmic processes are totally different one from another. In the words of our esteemed Mullah Nassr Eddin, “they are much alike as the beard of the famous English Shakespeare and the no less famous French Armagnac.” (P. 142).
Considered as a process of radiation, Aieioiuoa gives rise to the phenomenon of light and heat taking place outside of us, in the atmosphere of our planets. Considered as a process of emanation, it gives rise to the same phenomena but inside of us. It is through the latter process that we can experience remorse when in the presence of the emanations of the Sun Absolute or any other sun (the emanation of a Teacher, or the emanations coming from a work of objective art such as the TALES –the intention of any work of objective art is to produce Aieioiuoa in the observer, but for that the artist must first emanate like a sun). One of our brains revolts and criticizes the unbecoming perceptions of another brain. When the three brains harmoniously participate in this sacred Aieioiuoa, real light and heat arise. “According to the Assertion of Beelzebub, Our Sun Neither Lights nor Heats.” Inside of us there is a sun, as well as a moon and everything else because “we are an image of God.” But since our centers are not in harmony, our sun neither lights nor heats. In order for our sun to light and heat again, we have to voluntarily submit ourselves to the sacred Aieiouoa. That is why it has been said, “light and heat are the remorse of matter.” (See Orage’s commentaries on Beelzebub).
Another condition, under which Djartklom takes place, is under regulation of the process of Nature described as “The-obtaining-of-the-required-totality-of-vibrations-by-adaptation.” (P. 144). This process of Great Nature “proceeds in beings absolutely without the participation of their consciousness.” This, of course, is what we call evolution by natural selection. It is through this process that there arises the “one-brained,” “two-brained,” and “three-brained” beings. A brain is crystallized from one or another of the holy forces localized in the Omnipresent-Okidanokh, acting exclusively as an affirming source. This explains the difference between the three types of brain-systems.
Another specific condition that gives rise to Djartklom, one of extreme importance for us striving for inner development, is the results of the conscious and intentional fulfillment of being-Partkdolg-duty (“conscious labors” and “intentional suffering”). It is through this way of achieving Djartklom that we are in the position of absorbing, for further transmutation, the three holy forces present in the Omnipresent-Okidanokh contained in the three being-foods. In this way, we can acquire our own sacred law of Triamazikamno. That is why in BBTHG “conscious labors” and “intentional suffering” are clearly identifies as the frist and second conscious shocks (P. 792). But before we arrive at these two conscious shocks we must engage in the practice of self-remembering. Everything in BTTHG follows a precise mathematical sequence.
There are other examples of Djartklom throughout the TALES. For instance, on page 491 in the chapter on Art, there is an excellent description of the alchemy of the sounds produced by a melody, something most contemporary musicians are not even aware of. As Djartklom proceeds on these sounds, each separated part acts on each of the localizations or brains, producing three different impulses. For us in the Work, the important point is that by the actualization of being-Partkdolg-duty, we can benefit from this cosmic process. Every impression we receive (and the air we breath and the food we eat) is full of the Omnipresent-Okidanohk, but we do not fully benefit from it until we achieve Djartklom. That is to say, until our brains harmoniously and proportionally work on the impression. This is part of being-Partkdolg-duty or duty in three centers. Each part of the Okidanokh then blends by the law of the affinity of vibrations with those perceptions present in us at the moment of receiving the impression, and then they are concentrated upon the corresponding brain. These blendings are the “being-Impulsakri.” Hence this commandment of our ALL-EMBRACING ENDLESSNESS, “Always guard against such perceptions as may soil the purity of your brains.” (P. 144).
The process is entirely material and it has the usual properties of materiality that are, changes of states, specific density, specific weight, impregnability, impenetrability, permeability, conductivity, resistivity, and, the most important property, the Vivifyingness of Vibrations. We can use these properties as objectification factors in the work on ourselves; we must also pay attention to the fact that we cannot work on this at all times, but that we can put aside a certain amount of time to practice the process. One can go to a quite place, like a park, and practice “intentional djartkloming” on an impression, like the one coming from a tree or, even better, practice it in relation to a difficult statement in BTTHG. One can even use some of the properties listed above as verification of the process. But one cannot sustain the practice for a long time. The process helps us to acquire our own Law of Three. And the movement of the three parts of the Okidanokh through the Stopinders of our own Law of Seven (the fifth Stopinder or Fifth of the Law being critical) gives us the possibility for a manifestation of the Law of Three in both, our inner and outer worlds. This favors in us crystallization and development of Objective or Devine Reason. In the words of Saint Buddha:
“You, three-centered beings of the planet Earth, having the possibility of acquiring in yourselves both chief fundamental, universal, sacred laws, have the full possibility also of coating yourselves with the most sacred part of the Great All-embracing of everything existing and of perfecting it by the required Divine Reason.” (245).
This is the true meaning of the ancient and venerable Science of Alchemy, which in its most external form is illustrated in the last pages of the chapter “The Arch-Preposterous.”
In part two I will address the important aspect of how to generate the third component of the Okidanokh and how its generation impact the process of inner alchemy taking place in us.