BR BARDO AND BARBELO BARAXAS ABRACADABRA OUROBORO GNOSTIC EVIL EYE MAGIC
POLYSEMIC diagraph trigraph tetragraph, pentagraph
In ceremonial magic, a magical formula or a word of power is a word that is believed to have specific supernatural effects.[1] They are words whose meaning illustrates principles and degrees of understanding that are often difficult to relay using other forms of speech or writing. It is a concise means to communicate very abstract information through the medium of a word or phrase.
These words often have no intrinsic meaning in and of themselves. However, when deconstructed, each individual letter may refer to some universal concept found in the system in which the formula appears. Additionally, in grouping certain letters together one is able to display meaningful sequences that are considered to be of value to the spiritual system that utilizes them (e.g., spiritual hierarchies, historiographic data, or psychological stages).
A formula's potency is understood and made usable by the magician only through prolonged meditation on its levels of meaning. Once these have been internalized by the magician, that person can then utilize the formula to maximum effect.
Since most of these permutative arrangements have their origin in Hermetic Qabalah, many of the formulae listed below can be best understood by using various techniques of Hebrew Kabbalah such as gematria (or isopsephy), temurah, and notariqon to analyze them.
ARMANI and AUMGN For both symbolic and numerological reasons, Aleister Crowley adapted aum into a Thelemic magical formula, AUMGN, adding a silent 'g' (as in the word 'gnosis') and a nasal 'n' to the m to form the compound letter 'MGN'; the 'g' makes explicit the silence previously only implied by the terminal 'm' while the 'n' indicates nasal vocalisation connoting the breath of life and together they connote knowledge and generation. Together these letters, MGN, have a numerological value of 93, a number with polysemic significance in Thelema. Om appears in this extended form throughout Crowley's magical and philosophical writings, notably appearing in the Gnostic Mass. Crowley discusses its symbolism briefly in section F of Liber Samekh and in detail in chapter 7 of Magick (Book 4).[138][139][140][141]
BR IS A DIPHTHONG, AN ORIGINAL ABSTRACTION IN SOUND THAT MARKS AN ARBITRARY POINT IN THE LINEAR FLOW OF TIME IN SPACE. BR IS THE BRIDGE WE BUILT TO CONNECT THE LIMINAL POINT WE IMAGINE EXISTS IN-BETWEEN A BIGINNING AND AN END A NEW BEGINNING. IN REALITY THE SPIRAL FLOW OF TIME/LIFE IN THREE DIMENTIONAL SPACE CANT BE MADE TO CONCUR WITH THE TWO DIMENTIONAL CYCLICAL MODEL/VIEW OF TIME, BR a diphthong (the original phoneme that goes back in time to before the Greek Alfa Omega) and I posit that it was concieved/designed to manifest the meaning, that clearly shows or embodies something abstract or theoretical which is the point that the beginning and end are one in time and space. The concept through the abstract word which manifests the 'all', The phoneme, the sound BR is in meaning like understood by the the phrase 'I am the Alfa Omega'. A bridge a beginning and end with a liminal in-between. The Bardo between Birth and Death and rebirth. Thus the BR is the formulaic phoneme for all beginnings and ends in Cyclical time in space. BR is the something the abstracted phoneme which originates or issues from a source is in various mystical traditions seen as a being or force which with a leap of faith is seen as a manifestation of God. Like for example each human soul is an emanation, of Godhood. The Armenian արտահոսութիւն, is the noun for Effluvium, emanation its literal translation is 'an out-bringing' an externalizing, an emanation in voice, externalizes an abstract idea from an inner light/mind through the medium of sound to another inner light/mind.
Abstract words refer to concepts that cannot be directly experienced through our senses (e.g. truth, morality). How we ground the meanings of abstract words is one of the deepest problems in cognitive science today. Abstract words allow us to convey important human ideas like scientific (e.g. theory, calculus) and social (e.g. justice) concepts, and extend our capacity to convey ideas beyond the physical reality of the here and now. Despite the fact that abstract words make up the majority of our lexicon, empirical studies of word meaning have historically focused on studying concrete words. 'Roughly speaking, an abstract concept refers to entities that are neither purely physical nor spatially constrained’.
The prefix 'Para' is a great place to start to show the underling meaning of the diphthong BR should open the minds eye of the reader for in every case of its use in any PIE language it defines a space in-between two complimentary or contradictory or two adjacent points.Take for example the meaning which is manifest in the word "Barbelo" in English it translates to the fullness of being of the divine life. Take the word 'Bardo' when used without qualification translates to the state of existence intermediate between two lives on earth. Take the word 'Ouroboros' which is a gnostic and alchemical symbol that expresses the unity of all things, material and spiritual, which never disappear but perpetually change form in an eternal cycle of destruction and re-creation. Next to Abraxas which is a word of mystic meaning in the system of the Gnostic Basilides, being there applied to the "Great Archon" (megas archōn), the princeps of the 365 spheres (ouranoi). Abracadabra where the BR is repeated in the word is used to give the impression of arcane knowledge or power. This begs the question as to how far we can stretch the power manifest in the BR, can we suggest that the name BRAHMAN and the name ABRAM have at origin the power manifest in the BR?
The foundation of all Gnostic thought is that existence of the whole universe is a corruption and a calamity, thus the craving is to be freed from the body and the hope is that by the utterance of the mystic words we undo the spell of this existence.
The great component of Gnostic thought is magic, properly so called, i.e. the power ex opere operato of abstract names, sounds, gestures, and actions, as also the mixture of elements to produce effects. These magic formulae, are not a later and accidental corruption, but an essential part of Gnosticism, they are found in all forms of Christian Gnosticism and likewise in Mandaeism. No Gnosis was essentially complete without the knowledge of the formulae, which, once pronounced, were the undoing of the higher hostile powers. Magic is the original sin of Gnosticism. The magic tablets unearthed is Assyria and Babylonia show us where the rankest growth of magic was to be found. The terms and names of earliest of Gnosticism bear an unmistakable similarity to Semitic sounds and words. From the first the Gnostic conception of a Saviour is more superhuman than that of popular Judaism; their Manda d'Haye, or Soter, is some immediate manifestation of the Deity, a Light-King, an Æon (Aion), and an emanation. Manichaeism, however, in many of its elements dates back far beyond its commonly accepted founder; but then it is a parallel development with the Gnosis, rather than one of its sources. Sometimes Manichaeism is even classed as a form of Gnosticism and styled Parsee Gnosis, as distinguished from Syrian and Egyptian Gnosis. This classification, however, ignores the fact that the two systems, though they have the doctrine of the evil of matter in common, start from different principles, Manichaeism from dualism, while Gnosticism, as an idealistic Pantheism, proceeds from the conception of matter as a gradual deterioration of the Godhead. Gnosticism is thinly disguised Pantheism. In the beginning was the Depth; the Fulness of Being; the Not-Being God; the First Father, the Monad, the Man; the First Source, the unknown God (Bythos pleroma, ouk on theos, propator, monas, anthropos, proarche, hagnostos theos), or by whatever other name it might be called. This undefined infinite Something, though it might be addressed by the title of the Good God, was not a personal Being, but, like Tad of Brahma of the Hindus, the "Great Unknown" of modern thought. The Unknown God, however, was in the beginning pure spirituality; matter as yet was not.
This source of all being causes to emanate (proballei) from itself a number of pure spirit forces. In the different systems these emanations are differently named, classified, and described, but the emanation theory itself is common too all forms of Gnosticism. In the Basilidian Gnosis they are called sonships (uiotetes), in Valentinianism they form antithetic pairs or "syzygies" (syzygoi); Depth and Silence produce Mind and Truth; these produce Reason and Life, these again Man and State (ekklesia). According to Marcus, they are numbers and sounds.
The term emanation,(something which originates or issues from a source) being itself a metaphor, has been, and is still, used in many senses, and frequently by writers who are not emanationists. Others, without using the word, really hold the doctrine of emanation. Eemanationism is always interwoven with different opinions on various subjects; to separate it from these so as to assign its fundamental elements is more or less arbitrary. Taking emanationism in the sense commonly received today, it is not primarily a theological, but rather a cosmogonic system, not a direct answer to the question of the nature of God, but to that of the mode of origin of things from God. "they believe that each human soul is an emanation of Godhood"
In general it holds that all things proceed from the same Divine substance, some immediately, others mediately. All beings form a series the beginning of which is God. The second reality is an emanation from the first, the third from the second, and so on. At every step the derived being is less perfect than its source; but, by giving rise to other beings, the source itself loses none of its perfections. The first source, then, from which everything flows, remains unchanged; its perfection is neither exhausted nor lessened.
արտագրել verb active To extract.
ինքնածնունդ արտաբերութիւն n. (biol.) Spontaneous generation.
արտայայտութիւն noun Expressiveness, declaration, expression.
արտայայտութիւն noun Expressiveness, declaration, expression.
These are the primary roots of the Æons. With bewildering fertility hierarchies of Æons are thus produced, sometimes to the number of thirty. These Æons belong to the purely ideal, noumenal, intelligible, or supersensible world; they are immaterial, they are hypostatic ideas. Together with the source from which they emanate they form the pleroma. Emanation meaning the something which originates or issues from a source. Emanation in Armenian is (ardahosutune) արտահոսութիւն a noun also translates to Effluvium.
The transition from the immaterial to the material, from the noumenal to the sensible, is brought about by a flaw, or a passion, or a sin, in one of the Æons.
GNOSTIC ESCHATOLOGY
It is the merit of recent scholarship to have proved that Gnostic eschatology, consisting in the soul's struggle with hostile archons in its attempt to reach the Pleroma, is simply the soul's ascent, in Babylonian astrology, through the realms of the seven planets to Anu.
Origen (Against Celsus VI.31), referring to the Ophitic system, gives us the names of the seven archons as Jaldabaoth, Jao, Sabaoth, Adonaios, Astaphaios, Ailoaios, and Oraios, and tells us that Jaldabaoth is the planet Saturn. Astraphaios is beyond doubt the planet Venus, as there are gnostic gems with a female figure and the legend ASTAPHE, which name is also used in magic spells as the name of a goddess. In the Mandaean system Adonaios represents the Sun. Moreover, St. Irenæus tells us: "Sanctam Hebdomadem VII stellas, quas dictunt planetas, esse volunt." It is safe, therefore, to take the above seven Gnostic names as designating the seven stars, then considered planets.
Gnostic salvation is not merely individual redemption of each human soul; it is a cosmic process. It is the return of all things to what they were before the flaw in the sphere of the Æons brought matter into existence and imprisoned some part of the Divine Light into the evil Hyle (Hyle). This setting free of the light sparks is the process of salvation; when all light shall have left Hyle, it will be burnt up, destroyed, or be a sort of everlasting hell for the Hylicoi.
The ultimate end of all Gnosis is metanoia, or repentance, the undoing of the sin of material existence and the return to the Pleroma. In Gnosticism pleroma is the spiritual universe as the abode of God and of the totality of the divine powers and emanations. In Christian theology the pleroma is the totality or fullness of the Godhead which dwells in Christ.
The doctrine of salvation by knowledge. This definition, based on the etymology of the word (gnosis "knowledge", gnostikos, "good at knowing"), is correct as far as it goes, but it gives only one, though perhaps the predominant, characteristic of Gnostic systems of thought. Whereas Judaism and Christianity, and almost all pagan systems, hold that the soul attains its proper end by obedience of mind and will to the Supreme Power, i.e. by faith and works, it is markedly peculiar to Gnosticism that it places the salvation of the soul merely in the possession of a quasi-intuitive knowledge of the mysteries of the universe and of magic formulae indicative of that knowledge. Gnostics held matter to be a deterioration of spirit, and the whole universe a depravation of the Deity, and taught the ultimate end of all being to be the overcoming of the grossness of matter. That said many scholars, would hold that every attempt to give a generic description of Gnostic sects is labour lost.
The origin or the beginnings of Gnosticism have long been a matter of controversy and are still largely a subject of research. The more these origins are studied, the farther they seem to recede in the past.For the past twenty-five years, however, the trend of scholarship has steadily moved towards proving the pre-Christian Oriental origins of Gnosticism. At the Fifth Congress of Orientalists (Berlin, 1882) Kessler brought out the connection between Gnosis and the Babylonian religion. By this latter name, however, he meant not the original religion of Babylonia, but the syncretistic religion which arose after the conquest of Cyrus. The same idea is brought out in his "Mani" seven years later. In the same year F.W. Brandt published his "Mandiäische Religion". This Mandaean religion is so unmistakably a form of Gnosticism that it seems beyond doubt that Gnosticism existed independent of, and anterior to, Christianity.
In more recent years (1897) Wilhelm Anz pointed out the close similarity between Babylonian astrology and the Gnostic theories of the Hebdomad and Ogdoad.In 1898 the attempt was made by M. Friedländer to trace Gnosticism in pre-Christian Judaism. His opinion that the Rabbinic term Minnim designated not Christians, as was commonly believed, but Antinomian Gnostics, has not found universal acceptance. In fact, E. Schürer brought sufficient proof to show that Minnim is the exact Armaean dialectic equivalent for ethne. Nevertheless Friedländer's essay retains its value in tracing strong antinomian tendencies with Gnostic colouring on Jewish soil. Its Egyptian origin was defended by E. Amélineau, in 1887, and illustrated by A. Dietrich, in 1891 (Abraxas Studien) and 1903 (Mithrasliturgie). The relation of Plotinus's philosophy to Gnosticism was brought out by C. Schmidt in 1901.
Although the origins of Gnosticism are still largely enveloped in obscurity, so much light has been shed on the problem by the combined labours of many scholars that it is possible to give the following tentative solution: Although Gnosticism may at first sight appear a mere thoughtless syncretism of well nigh all religious systems in antiquity, it has in reality one deep root-principle, which assimilated in every soil what is needed for its life and growth; this principle is philosophical and religious pessimism.The first and predominant idea in Gnosticism was their unshakable trust in astrology, the persuasion that the planetary system had a fatalistic influence on this world's affairs, stood its ground on the soil of Chaldea. The greatness of the Seven — the Moon, Mercury, Venus, Mars, the Sun, Jupiter, and Saturn — the sacred Hebdomad, symbolized for millenniums by the staged towers of Babylonia, remained undiminished. They ceased, indeed, to be worshipped as deities, but they remained archontes and dynameis, rules and powers whose almost irresistible force was dreaded by man. Practically, they were changed from gods to devas, or evil spirits. The religions of the invaders and of the invaded effected a compromise: the astral faith of Babylon was true, but beyond the Hebodomad was the infinite light in the Ogdoad, and every human soul had to pass the adverse influence of the god or gods of the Hebdomad before it could ascend to the only good God beyond. This ascent of the soul through the planetary spheres to the heaven beyond (an idea not unknown even to ancient Babylonian speculations) began to be conceived as a struggle with adverse powers.
Cosmogony
Gnosticism is thinly disguised Pantheism. In the beginning was the Depth; the Fulness of Being; the Not-Being God; the First Father, the Monad, the Man; the First Source, the unknown God (Bythos pleroma, ouk on theos, propator, monas, anthropos, proarche, hagnostos theos), or by whatever other name it might be called. This undefined infinite Something, though it might be addressed by the title of the Good God, was not a personal Being, but, like Tad of Brahma of the Hindus, the "Great Unknown" of modern thought. The Unknown God, however, was in the beginning pure spirituality; matter as yet was not.
This source of all being causes to emanate (proballei) from itself a number of pure spirit forces. In the different systems these emanations are differently named, classified, and described, but the emanation theory itself is common too all forms of Gnosticism. In the Basilidian Gnosis they are called sonships (uiotetes), in Valentinianism they form antithetic pairs or "syzygies" (syzygoi); Depth and Silence produce Mind and Truth; these produce Reason and Life, these again Man and State (ekklesia). According to Marcus, they are numbers and sounds.
These are the primary roots of the Æons. With bewildering fertility hierarchies of Æons are thus produced, sometimes to the number of thirty. These Æons belong to the purely ideal, noumenal, intelligible, or supersensible world; they are immaterial, they are hypostatic ideas. Together with the source from which they emanate they form the pleroma.
The ultimate end of all Gnosis is metanoia, or repentance, the undoing of the sin of material existence and the return to the Pleroma. In Gnosticism pleroma is the spiritual universe as the abode of God and of the totality of the divine powers and emanations. In Christian theology the pleroma is the totality or fullness of the Godhead which dwells in Christ.
The doctrine of salvation by knowledge. This definition, based on the etymology of the word (gnosis "knowledge", gnostikos, "good at knowing"), is correct as far as it goes, but it gives only one, though perhaps the predominant, characteristic of Gnostic systems of thought. Whereas Judaism and Christianity, and almost all pagan systems, hold that the soul attains its proper end by obedience of mind and will to the Supreme Power, i.e. by faith and works, it is markedly peculiar to Gnosticism that it places the salvation of the soul merely in the possession of a quasi-intuitive knowledge of the mysteries of the universe and of magic formulae indicative of that knowledge. Gnostics held matter to be a deterioration of spirit, and the whole universe a depravation of the Deity, and taught the ultimate end of all being to be the overcoming of the grossness of matter. That said many scholars, would hold that every attempt to give a generic description of Gnostic sects is labour lost.
The origin or the beginnings of Gnosticism have long been a matter of controversy and are still largely a subject of research. The more these origins are studied, the farther they seem to recede in the past.For the past twenty-five years, however, the trend of scholarship has steadily moved towards proving the pre-Christian Oriental origins of Gnosticism. At the Fifth Congress of Orientalists (Berlin, 1882) Kessler brought out the connection between Gnosis and the Babylonian religion. By this latter name, however, he meant not the original religion of Babylonia, but the syncretistic religion which arose after the conquest of Cyrus. The same idea is brought out in his "Mani" seven years later. In the same year F.W. Brandt published his "Mandiäische Religion". This Mandaean religion is so unmistakably a form of Gnosticism that it seems beyond doubt that Gnosticism existed independent of, and anterior to, Christianity.
In more recent years (1897) Wilhelm Anz pointed out the close similarity between Babylonian astrology and the Gnostic theories of the Hebdomad and Ogdoad.In 1898 the attempt was made by M. Friedländer to trace Gnosticism in pre-Christian Judaism. His opinion that the Rabbinic term Minnim designated not Christians, as was commonly believed, but Antinomian Gnostics, has not found universal acceptance. In fact, E. Schürer brought sufficient proof to show that Minnim is the exact Armaean dialectic equivalent for ethne. Nevertheless Friedländer's essay retains its value in tracing strong antinomian tendencies with Gnostic colouring on Jewish soil. Its Egyptian origin was defended by E. Amélineau, in 1887, and illustrated by A. Dietrich, in 1891 (Abraxas Studien) and 1903 (Mithrasliturgie). The relation of Plotinus's philosophy to Gnosticism was brought out by C. Schmidt in 1901.
Although the origins of Gnosticism are still largely enveloped in obscurity, so much light has been shed on the problem by the combined labours of many scholars that it is possible to give the following tentative solution: Although Gnosticism may at first sight appear a mere thoughtless syncretism of well nigh all religious systems in antiquity, it has in reality one deep root-principle, which assimilated in every soil what is needed for its life and growth; this principle is philosophical and religious pessimism.The first and predominant idea in Gnosticism was their unshakable trust in astrology, the persuasion that the planetary system had a fatalistic influence on this world's affairs, stood its ground on the soil of Chaldea. The greatness of the Seven — the Moon, Mercury, Venus, Mars, the Sun, Jupiter, and Saturn — the sacred Hebdomad, symbolized for millenniums by the staged towers of Babylonia, remained undiminished. They ceased, indeed, to be worshipped as deities, but they remained archontes and dynameis, rules and powers whose almost irresistible force was dreaded by man. Practically, they were changed from gods to devas, or evil spirits. The religions of the invaders and of the invaded effected a compromise: the astral faith of Babylon was true, but beyond the Hebodomad was the infinite light in the Ogdoad, and every human soul had to pass the adverse influence of the god or gods of the Hebdomad before it could ascend to the only good God beyond. This ascent of the soul through the planetary spheres to the heaven beyond (an idea not unknown even to ancient Babylonian speculations) began to be conceived as a struggle with adverse powers.
Cosmogony
Gnosticism is thinly disguised Pantheism. In the beginning was the Depth; the Fulness of Being; the Not-Being God; the First Father, the Monad, the Man; the First Source, the unknown God (Bythos pleroma, ouk on theos, propator, monas, anthropos, proarche, hagnostos theos), or by whatever other name it might be called. This undefined infinite Something, though it might be addressed by the title of the Good God, was not a personal Being, but, like Tad of Brahma of the Hindus, the "Great Unknown" of modern thought. The Unknown God, however, was in the beginning pure spirituality; matter as yet was not.
This source of all being causes to emanate (proballei) from itself a number of pure spirit forces. In the different systems these emanations are differently named, classified, and described, but the emanation theory itself is common too all forms of Gnosticism. In the Basilidian Gnosis they are called sonships (uiotetes), in Valentinianism they form antithetic pairs or "syzygies" (syzygoi); Depth and Silence produce Mind and Truth; these produce Reason and Life, these again Man and State (ekklesia). According to Marcus, they are numbers and sounds.
These are the primary roots of the Æons. With bewildering fertility hierarchies of Æons are thus produced, sometimes to the number of thirty. These Æons belong to the purely ideal, noumenal, intelligible, or supersensible world; they are immaterial, they are hypostatic ideas. Together with the source from which they emanate they form the pleroma.
The word Barbelo is held in Gnosticism to comprise of the aeons, as well as the uncreated monad or dyad from which they have proceeded. In Gnostic text it is the epithet of a female entity that appears as the first emanation/manifestation of the (androgynous) supreme being. More specifically Barbelo is interpreted as the cause for the appearance of the pleroma.
The word pleroma refers to the totality of divine powers. (including the heavenly Christ). The biblical meaning of pleroma is the fullness of divine excellencies and powers, thus the pleroma of the Godhead resides in Christ corporeally. The word is said to reflect the fullness of being of the divine life, which is held in Gnosticism to comprise the aeons as well as the uncreated monad or dyad from which the aeons have proceeded. According to Jung, the pleroma is the totality of all opposites. The word literally means "fullness", from the verb plēróō (πληρόω, "to fill"), from plḗrēs (πλήρης, "full").
In Mandaeism, Hayyi Rabbi romanized: Hiia Rbia, lit. 'The Great Life'), 'The Great Living God', is the supreme God from which all things emanate. He is also known as 'The First Life', since during the creation of the material world, Yushamin emanated from Hayyi Rabbi as the 'Second Life'. Hayyi Rabbi is also referred to in Mandaean scriptures as Hiia Rbia Qadmaiia ('The First Great Life') or Hiia Rbia Nukraiia ('The Alien/Transcendental Great Life'). Other names used are Mar ḏ-Rabuta ('Lord of Greatness' or 'The Great Lord'), Mana Rabba ('The Great Mind'), Malka ḏ-Nhura ('King of Light') and Hayyi Qadmaiyi ('The First Life'). Kušṭa ('Truth', Classical Mandaic) is also another name for Hayyi Rabbi.
According to E. S. Drower, the name Great Mind or Great Mana refers to the "over-soul" or "over-mind", the earliest manifestation of Hayyi, from which the soul of a human might be seen as a spark or temporarily detached part. In book three of the Right Ginza, Hayyi is said to have "formed Himself in the likeness of the Great Mana, from which He emerged".
In anthropology, liminality (from the Latin word līmen, meaning "a threshold") is the quality of ambiguity or disorientation that occurs in the middle stage of a rite of passage, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the rite is complete. During a rite's liminal stage, participants "stand at the threshold" between their previous way of structuring their identity, time, or community, and a new way (which completing the rite establishes).
The concept of liminality was first developed in the early twentieth century by folklorist Arnold van Gennep and later taken up by Victor Turner.[4] More recently, usage of the term has broadened to describe political and cultural change as well as rites.[5][6] During liminal periods of all kinds, social hierarchies may be reversed or temporarily dissolved, continuity of tradition may become uncertain, and future outcomes once taken for granted may be thrown into doubt.[7] The dissolution of order during liminality creates a fluid, malleable situation that enables new institutions and customs to become established.[8] The term has also passed into popular usage and has been expanded to include liminoid experiences that are more relevant to post-industrial society.
The concept of liminality was first developed in the early twentieth century by folklorist Arnold van Gennep and later taken up by Victor Turner.[4] More recently, usage of the term has broadened to describe political and cultural change as well as rites.[5][6] During liminal periods of all kinds, social hierarchies may be reversed or temporarily dissolved, continuity of tradition may become uncertain, and future outcomes once taken for granted may be thrown into doubt.[7] The dissolution of order during liminality creates a fluid, malleable situation that enables new institutions and customs to become established.[8] The term has also passed into popular usage and has been expanded to include liminoid experiences that are more relevant to post-industrial society.
The Armenian word պարանոց pronounced (baranots) is a noun that means isthmus.
Barzakh (Arabic: برزخ, from Persian Barzakh, "limbo, barrier, partition" is an Arabic word meaning "obstacle", "hindrance", "separation", or "barrier") in Islam designates a place separating the living from the hereafter or a phase/"stage" between an individual's death and their resurrection in "the Hereafter".The Arabic word Barzakh is derived from the Middle Persian Barzag, "barrier, partition", which is in its turn traced back to the Parthian combination burz+ax(v) ("high existence"), similar to the Persian word for hell, dūzakh < dūž+ax(v) ("evil existence"). In Islam, the soul and the body are independent of each other. This is significant in Barzakh, because only a person's soul goes to Barzakh and not their physical body. Since one's soul is divorced from their body in Barzakh, the belief is that no progress or improvements to one's past life can be made. In mainstream Sunni and Shia Islam, Barzakh has been defined as "is an intermediary stage between this life and another life in the Hereafter"; "an interval or a break between individual death and resurrection"; "The Stage Between this World and the Hereafter"; the period between a person's death and his resurrection on the Day of Resurrection. Based in least in part on the verse "Before them is a Partition till the Day they are raised up." (Q.23:100). According to the belief of some Christians (mostly Catholics), purgatory is an intermediate state after physical death for expiatory purification.
An isthmus (/ˈɪsməs, ˈɪsθməs/; pl. isthmuses or isthmi; from Ancient Greek ἰσθμός (isthmós) 'neck') is a narrow piece of land connecting two larger areas across an expanse of water by which they are otherwise separated. A tombolo is an isthmus that consists of bar. The word պարապ (barab) is an adjective which is as it were a space, a gap, in between, an Empty space, a void, vacant, leisure, unoccupied, unfilled. Also relevant to BR is պարագիծ, a noun for perimeter. Interesting that in classical Armenian պար is a group, a crowd as well as a Dance, dancing, ball.
Purgatory, is the condition, process, or place of purification, seen as a temporary place where the souls of those who die in a state of grace are made ready for heaven. This is a temporary place, similar to Barzakh. Because they have this in common, some believe that they are the same idea or concept. Barzakh is actually closer to the idea of limbo, a place that is between life and the true afterlife. Etymology suggests that it goes back to Middle English: from Anglo-
Norman French purgatorie or medieval Latin purgatorium, neuter (used as a noun) of late Latin purgatorius ‘purifying’, from the verb purgare (see purge). However it is more probable that the word purge has a deeper root that connects to the liminal place that BR represents.
Bardo used without qualification, "bardo" is the state of existence intermediate between two lives on earth. Metaphorically, bardo can be used to describe times when the usual way of life becomes suspended, as, for example, during a period of illness or during a meditation retreat. Such times can prove fruitful for spiritual progress because external constraints diminish. However, they can also present challenges because our less skillful impulses may come to the foreground, just as in the sidpa bardo. In some schools of Buddhism, (Classical Tibetan: བར་དོ་ Wylie: bar do) or antarābhava (Sanskrit, Chinese and Japanese: 中有, it is an intermediate, transitional, or liminal state between death and rebirth.
The word Anunnaki could be broke up into an*,unna*. and ki*. given that an* represents the sky and ki* the earth then unna* could or should represent the union or the bond or the copula between the above and below. A quick search of the etymology of unna* offers a Verb. unna to mean, to grant, to bestow. to wish for. to like, to love. Unno, Italian is One.
In the Sumerian lexicon that contains 1,255 Sumerian logogram words and 2,511 Sumerian compound words I went searching for meaning for the base root syllable found in Armenian, like ar*, ai*, me* men* bara/para* etc. A logogram is a reading of say a cuneiform sign which could represent the same or a different meaning in any other spoken language. : The following logograms may have a relationship with the meaning of the compound word Armenian which possibly is a formulaic compound word made up of two or three logograms which were coined by a scribe in Sumer as early as 2500 BCE. min: calendar month 7 at Umma during Ur III.
bàra, pàra, bàr, pàr[DAG]; para4, par4[KISAL]: to stretch or spread out; to pass over; to be stretched or spread out (cf., bárag) (interchanges with búru) (ba, 'to apportion, divide', + ra(-g/þ), 'to overflow'; cf. compound word, ba-ra(-g)) [BARA3 archaic frequency: 13]. bara4[BAD]: to spread out, open wide; released; separated.
bar: n., (out)side; soul, innards; fleece [BR archaic frequency: 306]. v., to open; to uncover, expose; to see; to remove; to be absent; to release; to peel, pare, shell; to select; to divide; to split; to distribute; to keep away
bar6,7: v., to shine, be bright; to break (of the day) (cf., bar, 'to expose', which refers here to the sun; and cf., ara4, 'to shine; to blaze').
bar: n., (out)side; soul, innards; fleece [BR archaic frequency: 306]. v., to open; to uncover, expose; to see; to remove; to be absent; to release; to peel, pare, shell; to select; to divide; to split; to distribute; to keep away
bar6,7: v., to shine, be bright; to break (of the day) (cf., bar, 'to expose', which refers here to the sun; and cf., ara4, 'to shine; to blaze').
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