One day, the idea came to me to study the Amskomoutator, the ingenious device invented by my hero, Gornahoor Harharkh. The great scientist used this device, together with a “cunningly ingenious” connector:
“… to enable the ‘organ-of-sight’ of ordinary beings to perceive the visibility of all kinds of surrounding objects in an ‘absolute-empty-space. (Beelzebub’s Tales (BT), p. 160
Down below on the same page, the connector and the device are described in more detail.
“One end of this astonishing connector was fitted in a certain way, also by means of appliances on the helmets, to our temples, while the other end was joined to what is called the ‘Amskomoutator,’ which in its turn was joined in a certain way by means of what are called ‘wires’ to all the objects outside, namely, to those objects whose visibility was needed during the experiments.
Two things are interesting to note in the description above: the first is that one end of the connector is fitted to the temples, which indicates that the organ-of-sight referred to is not the usual sight perceived through the eyes. The second is that the other end of the connector is joined to the Amskomoutator, which in turn is joined by means of wires to all the objects in the Khrh. Any electrical engineer would immediately identify the Amskomoutator with a commutator, a device used in electrical generators to perform a switching action in such a way that the generated voltages add together. In more general terms, a commutator is any switch used to commute among different parts of an electrical circuit or network.
A more detailed description of the Amskomoutator is:
“It is very interesting to notice here, that to each end of that appliance – a creation almost incredible for ordinary three-centered-being-Reason – two independent connectors, also of wire, were led, and through them, what are called special magnetic currents flowed from outside. (BT, p. 161).
What is the purpose of these two connectors through which special magnetic currents flow from outside? Observe that they have nothing to do with the main connector whose ends are connected to the temples and to the Amskomoutator, respectively. Nor does it have anything to do with the wires connecting the other end of the Amskomoutator to the many objects in the Khrh. These connectors are more functional than structural. Their functions are described in this rather cryptic statement:
“As it was afterwards explained to me in detail, these connectors and the said special ‘magnetic-currents’ had, it seems, been created by that truly great scientist Gornahoor Harharkh in order that the presences of learned three-centered beings – even those not perfected to the Sacred Inkozarno – might, owing to one property of the ‘magnetic current’ be ‘reflected’ for their own essences and that, owing to another property of this current, the presence of the mentioned objects might also be ‘reflected,’ so that thereby the perception of the reality of the said objects might be actualized by their imperfect organs of being-sight in a vacuum containing none of these factors or those results of various cosmic concentrations which have received such vibrations, from the actualization of which alone the functioning of any being-organ whatsoever is possible. (BT, p. 161)
The quote above is a good example of the kind of statement in Tales that demands full attention and serious consideration on the part of the reader. Again and again, the reader faces these types of statements and they cannot be passed over. They demand full dedication. There is one and only one way to deal with these kinds of statements. It is to empty oneself of what one knows. There is no other way. Any attempt to understand them from what one knows is doomed to failure. A new kind of attention is demanded. This is the destruction of “… the beliefs and views, for centuries rooted in him, about everything existing in the world.” And this is what it means to love Tales. It is the love of Hassein for his grandfather. In the case of the statement under consideration, the emptiness of what one knows is explicitly acknowledged by the fact that that perception is being actualized in a vacuum. But this is the case for each and every difficult statement in the book. However, absolute emptiness is not necessary because even three-brained beings not perfected to Sacred Inkozarno might participate in the perception of reality in a vacuum.
In what follows, I describe the operation of the Amskomoutator in relation to the task of decoding a difficult statement from The Tales. One must keep in mind that the process under consideration can be applied to any perception.
Once near the state of “Ksherknara” (near the state of “all-brained-balanced-being-perceptiveness.” ) BT, p.354, one can engage oneself in the practice of the two inner processes referred to by Gurdjieff as active pondering and being-mentation. The time to think has come; one cannot rely on feeling and sensation alone. The center-of-gravity must move to the thinking center. But it is not the usual kind of thinking, it is thinking of another quality; it is not associative thinking – the thinking of the machine, it is conscious and intentional thinking – active being mentation. (BT, p.1172). One can spend some time engaged in the practice of these two inner processes.
The vibration in the Omnipresent-Okidanokh is present – it is always present. The reader is also present because he is now engaged in active pondering and being-mentation. This engagement is the field of attention, the field of Love. By the universal principle of correspondence and the law of the affinity of vibrations, a corresponding vibration is evoked in the reader who is actively engaged. Conscious labor and intentional suffering (the new kind of attention) bring about an evolving Djartklom. Each of the three separated parts of the vibration correspondingly activates the three brains. One is following this vibration. It may lead nowhere but this is part of the search. One must be open to the process of digestion, which includes taking in and elimination, to the action of the fifth Stopinder of the Sacred Heptaparaparshinokh which in every process has “the free possibility of giving, in the manifestations of the common presences of three-brained beings, results not similar but ‘opposite to each other’.” (BT, p. 791. See p. 144 also: “Always guard against such perceptions as may soil the purity of your brains.) Another vibration in the Omnipresent substance appears according to law; Djartklom again proceeds. Again, each part of the vibration blends by the law of the affinity of vibrations with other perceptions already present in the brains. Because of the evolutionary action of the Law, new blendings (“being-Impulsakri”, BT, p. 144) are formed. The process of reciprocal feeding between the material in Tales and in one’s self is now underway:
“… all the higher vibration of one result always gives the direction to all the lower vibrations of other transitory cosmic-results’.(BT, p. 840)
“Something” begins to happen. One knows that “something” is happening. It is the lawful response of Love.
One finds oneself in another world. The blendings begin to move up the Stopinders of the Law of Seven. The presence of what is in the book is reflected back to one’s essence; one’s presence is also reflected back. These two reflections, these two currents, meet at some point. A “Harnel-miaznel,” the fusion of a higher vibration and the lower vibration takes place. Real, invisible light appears, and this light lightens one’s inner world. Reality is closer. Power of understanding, one of the functions of the Higher Being-body, is amplified.
One can and one must practice this process in relation to any object of observation and study. Each person must go through the experiencing. The practices ends and one returns to one’s own subjective world; but a gusto of the experience remains.
This completes my mesoteric approach to the Krhr of Beelzebub’s essence friend of the planet Saturn, the great scientist Gornahoor Harharkh.