GNOSTIC ABSTRACT WORD MAGIC MAKING MANIFEST MEANING

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]}

MEANING OF MEANING: AN ABSTRACT WORD MAKES MANIFEST ?

 The power exopere operato of abstract names, sounds, 

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 exopere 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.

The utterance of the vowels.

An extraordinary prominence is given to the utterance of the vowels: alpha, epsilon, eta, iota, omicron, upsilon, omega. The Saviour and His disciples are supposed in the midst of their sentences to have broken out in an interminable gibberish of only vowels; magic spells have come down to us consisting of vowels by the fourscore; on amulets the seven vowels, repeated according to all sorts of artifices, form a very common inscription. Within the last few years these Gnostic vowels, so long a mystery, have been the object of careful study by Ruelle, Poirée, and Leclercq, and it may be considered proven that each vowel represents one of the seven planets, or archons; that the seven together represent the Universe, but without consonants they represent the Ideal and Infinite not yet imprisoned and limited by matter; that they represent a musical scale, probably like the Gregorian 1 tone re-re, or d, e, f, g, a, b, c, and many a Gnostic sheet of vowels is in fact a sheet of music. But research on this subject has only just begun. Among the Gnostics the Ophites were particularly fond of representing their cosmogonic speculations by diagrams, circles within circles, squares, and parallel lines, and other mathematical figures combined, with names written within them. How far these sacred diagrams were used as symbols in their liturgy, we do not know.

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.

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 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 word literally means "fullness", from the verb plēróō (πληρόω, "to fill"), from plḗrēs (πλήρης, "full")

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.

Meaning to become apparent through the abstract word.

Meaning what is meant by a word, text, concept, or action.

Meaning intended to communicate something that is not directly expressed.

To manifest is to demonstrate or show (a quality or feeling) by one's acts or appearance that is clear or obvious to the eye or mind. This could be done through sign language or word.

Manifest adjective when its clear or obvious to the eye or mind or the minds eye.

How meaning was grounded in abstract words or how do we ground meaning to abstract words is one of the deepest problems in cognitive science today.

Abstract nouns are words that name things that are not concrete. Your five physical senses cannot detect an abstract noun – you can’t see it, smell it, taste it, hear it, or touch it. In essence, an abstract noun is a quality, a concept, an idea, or maybe even an event.

Abstract nouns and concrete nouns are usually defined in terms of one another. Something that is abstract exists only in the mind, while something that is concrete can be interacted with in a physical way. Qualities, relationships, theories, conditions, and states of being are some examples of the types of things abstract nouns define.The following lists contain different types of abstract nouns. Certain abstract nouns, especially the ones describing feelings and emotions, easily fit into multiple categories, as they can be used in different ways. Get to know them, and it’ll be easier for you to spot an abstract noun when you see one.

Feelings     States         Emotions      Qualities      Concepts     Ideas                Events

Anxiety       Being         Anger            Beauty        Charity         Beliefs              Adventure
Confusion  Chaos         Despair         Beauty        Comfort        Communication Birthday
Fear          Freedom     Happiness    Brilliance     Culture         Curiosity            Career
Pain          Liberty          Hate             Courage      Deceit           Democracy      Childhood
Pleasure    Luxury        Indifference  Dedication   Energy         Friendship        Death
Satisfaction Misery       Joy            Determination  Failure         Interest             Future
Sensitivity Nervousness Grief        Generosity     Faith         Knowledge          Holiday
Stress     Openness     Love           Honesty      Motivation      Thought              Life
Sympathy Peace        Sadness       Patience     Opportunity  Sacrifice            Marriage
Warmth  Pessimism    Sorrow        Trust         Perseverance   Wisdom              Past

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 (e.g. truck;). 

There are intuitive differences between concrete and abstract words: our understanding of truck unfolds against the physical reality in which we operate. We can perceive concrete referents through various senses and we can physically interact with them. Their physical existence and our typical perceptual and motor experiences with them provide stable scaffolding. Indeed, there is mounting evidence for the involvement of sensorimotor systems in the processing of concrete words and many theories of conceptual representation assume a tight coupling between sensorimotor and conceptual systems. 

It is much harder to make the case that processing of abstract words such as truth is aided by these systems. In fact, abstract words are most commonly characterized in the literature by the absence of physical or spatial grounding: ‘Roughly speaking, an abstract concept refers to entities that are neither purely physical nor spatially constrained’.