AZAD HAYKAZUNI ARMENIAN NOBILITY MESAPOTAMIA

Isaiah 58:8 

A diphthong is a combination of a vowel and a sonant which is pronounced as one sound. Indo-European linguistics suggests that in the Proto-language there were in fact two different sets of diphthongs: those with a short vowel (ai, au) and with a long one (ái, áu). 
The Armenian combination of a vowel and a sonant pronounced as one sound as in a diphthong ‘ay’ or ‘ai’ is the same as the sound made in English by combining the letters ‘a’ phone 'aaa' and ‘i’ phone 'eee' into a glide 'aaee' when sounded out it sounds exactly like sounding out the word ‘eye’. When pronouncing the diphthong /ai/ an open syllable as in the words my, tie, rye, lie, pie, tire, type, mind, idea, spire, find, life, light.

Y the English AI [aɪ] a diphthong which is two vowel sounds together. When pronounced as in English diphthong /aɪ/: under stress in an open syllable as in I, my, High, tie, rye, lie pie, tie, or in a stressed open syllable as in hyphen, cycle, cylon. In a pretonic open syllable as in, hypo, psycho. Some more words with the /aɪ/ sound at the end try /traɪ/, high /haɪ/, why /waɪ/.

The letter Y is also symbolic of looking within. Inner contemplation. Meditation and inner wisdom.

In his brilliant book Psychology and Alchemy, we find that Alchemy is central to Jung's hypothesis of the collective unconscious. This book begins with an outline of the process and aims of psychotherapy as seen by himself then moves on to work on the analogies used in alchemy, Christian dogma, and psychological symbolism. Primarily Jung reminds us of the dual nature of alchemy, comprising both the chemical process and a parallel mystical component. He also discusses the seemingly deliberate mystification of the alchemists. Finally, in using the alchemical process to provide insights into individuation, Jung emphasizes the importance of alchemy in relating to us the transcendent nature of the psyche. Jung sets out the central thesis pointing out that Alchemy draws upon a vast array of symbols, images and patterns all drawn from the Collective Unconscious. He also argues for a deeper understanding of the Western spiritual traditions e.g. Esoteric Christianity and Alchemy alongside an examination of the Eastern ones e.g. Buddhism, Hinduism etc.  

To illustrate the value of Jung's theory of the Collective Unconscious and the psychological goal or Great Work of psychic and spiritual integration or wholeness through the individuation process that affects the mind state I will start with his definition of Dawn as a creation. Dawn he states is the unconscious broadening into consciousness, which brings with it contexts of metaphysical idealism and the notion of the evolution of human consciousness and its connection through language.

Dawn in psychological symbolism suggests notions of illumination and hope, the beginning of a new day and thus a chance for happiness and improvement etc. Sunrise is a symbol of birth and rebirth, of awakening.

Aya was a Mesopotamian goddess associated with dawn. It has Akkadian origin and means "dawn". She was regarded as the wife of Shamash, the sun god. Attestations are available from Uruk, Mari and Assur. Aya was also incorporated into Hurrian religion. Aya's name was written in cuneiform and sometimes romanized as Aia. 

Ayk in the Armenian language is այգ a noun which signifies dawn, the time, the light before daybreak, or early spring, the period just before spring, also signifies an aurora.

With the collective unconscious breaking forth into the conscious in mind, we can say that the 'inner light' breaking forth like the dawn. Thus the inner light like the light of dawn represents the first thought. This first 'Inner Light' also named Luminous mind (Skt: ābhāsvara-citta, is variously translated as "brightly shining mind", or "mind of clear light" while the related term luminosity is also translated as "clear light" or "luminosity" in Tibetan Buddhist contexts or, 'purity' in East Asian contexts.

IN ARMENIAN 'AI' signifies this inner light, or some say the soul. The Armenian word Ayl, այլ is a conjunction meaning other, այլ ոմն (AYL OMN) is classical Armenian adjective meaning 'another one.' Other can mean 'additional or extra', but in this case it means other as in an 'alternative', or 'different types of being. The other part/side. The other with a singular noun means the second of two things or people, or the opposite of a set of two: … Each other, one another. The word այլաշխարհ (ayl-ashxar) translates to other-world which is an allegorical way of saying the spirit world or the afterlife. Yet another word այլաբանութիւն, where the meaning of այլ gains clarity and depth where it signifies a parallel universe as in an analogy, metaphor, an allegory which is like a story, a poem with an other meaning, or picture that can be interpreted to reveal a hidden meaning, expressing the original use of  այլ ոմն meaning the other one/self, the spiritual one.

'H' in Armenian signifies the breath/spirit and 'AI' the 'inner light' that issues forth from the soul or the 'Luminous mind' that sounds out the spirit , the logos Hai. 

HAI represents the spirit and soul of the all of the collective, expressed by the eternal, immortal OneAll, the Atman of the Vedanta.  

Esoterically speaking the exonym for the endonym Hai is Armenian. This prefix Ar, a base verb in the Armenian language is a syllable designed to signify the 'first given' thus արշալույս, (ար-շա-լույս) literally translates to the 'first light.' արշալույս, which translates to 'first light.' is also used to signify the dawn. Interesting that SHA represents on the cyclic, the angle between the meridian running through the 'First Point of Aries' and the meridian running through the celestial body measured westwards from Aries. The Star of Shamash is the sun-symbol of the ancient Mesopotamian. In its basic form, it has four pointed rays and four wavy rays alternating. At sunrise Šamaš was known to emerge from his underground sleeping chamber and take a daily path across the skies. 

ARARITA is a tantalizing word which according to Crowley, is "a formula of the Macrocosm which is potent in certain very lofty operations of the Inner Light. Again, as above with Aya as metaphor of first light expanding from the unconscious breaking forth into the conscious mind, we can say that the Ar is an alternative verb that represents the 'inner light' breaking forth, like AYA the dawn. Thus the inner light like the light of dawn represents the first thought. This Inner Light' also named the Luminous mind, the "brightly shining mind", or "mind of clear light". As a magical formula Ararita Crowley claims is a word of power, a word that has specific supernatural meaning and power when uttered or chanted. He suggests that Ararita is a word whose meaning illustrates a concept a principles, a high level of esoteric understanding which can be 'difficult' or taboo to relay using other forms of speech or writing. Ararita like say an anagram is a concise means to encapsulate very abstract concepts, through the medium of symbols and communicate through sound and word.

This word in and of itself has intrinsic meaning. However, when deconstructed, each individual letter/sound possibly refers to some universal concept found in the system in which the formula appears. Additionally, in grouping certain letters/sounds 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). In Hebrew ARARITA (אראריתא) is what is know as a Notariqon, which is essentially an acronym for the Hebrew phrase: "Achad Rosh, Achdotho Rosh, Ichudo Temurato Achad", which means: "One is Thy Beginning; One is Thy Individuality; Thy Permutation is One. 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.

While we are on the subject of Crowley and the power and meaning of sound and word I wouldlike to take up the word AUMGN which for Crawley was for both symbolic and for numerological reasons, he adapted to aum and turned it into a Thelemic magical formula, he did this by adding a silent 'g' (as in the word 'gnosis') and a nasal 'n' to the m of aum to form the compound letter 'MGN'; the 'g' makes explicit the silence previously only implied by the terminal 'm' while the 'n' indicates nasal vocalization connoting the breath of life and together they connote knowledge and generation. Om appears in this extended form throughout Crowley's magical and philosophical writings, notably appearing in his Gnosis Mass.Crowley discusses its symbolism briefly in section F of "liber Samekh", and in detail in chapter 7 of Magick (Book4). I go deep into this adapted word MGN for the word  OMN appears in the Armenian phrase above as այլ ոմն (AYL OMN) the classical Armenian adjective meaning of which is 'another one' indicating that Armenian ոմն /OMN/ signifies ONE.

In my opinion because the nasal sounds m, n, and ng are made by blocking sounds from the mouth with the lips or tongue and air is then expelled entirely through the nosel Like a humming sound - /m/, the aeroplane sound - /n/ and the ringing sound - /ŋ/ng. It follows that 'AUMGN' would be more correctly if spelled out as 'AUMNG'. If one is to be true to the correct chanting order of the nasal sounds m, n, and ng. ng is the last of the three nasal sounds for the G is silent and ng opens the mouth for the O to sound. The O is the vocal opener of om, when the air is expelled through the mouth and nose is immediately followed by the first of the three nasals 'M' when air is blocked from the mouth, followed by the second nasal 'N' when again the mouth is closed, followed by the third nasal NG when the silent G again opens the mouth and the air is expelled through both the mouth and nose. The ng and the om are classified as open mouth nasals which make up the first and last of the nasals. This  compound of three nasal sounds that form the cyclic rondo that the breath can chant with ease. 

Haykazuni - Haykazean (Harq / Arq, Tauruberan).

Tauruperan is a toponyme the name of a location, meaning is 'Mouth of the Taurus Mountains'.

Armenian nobility (Armenian: Հայ ազնվականություն) were a class of persons who enjoyed certain privileges relative to other members of society. 

Members of the upper class of medieval Armenian society were known as nakharars (Armenian: նախարար) and azats (Armenian: ազատ), (also aznvakans (Armenian: ազնվական)). 

The roots of Armenian nobility trace back to ancient tribal society, when it is thought the proto-Armenian tribes separated from the primordial IndoEuropean community and selected chieftain leaders for governing the community, defending territory and leading military campaigns against their enemies. These chieftains and leaders were usually the strongest members of the 'clans' who had become renowned for their strength, intelligence, and deeds. The upper class or the nobles of the Armenian society came to be known as the azats, also known as aznvakans or aznavurs. Translated from contemporary Armenian the word azat (Armenian: ազատ), literally means "one who is free", a "freeman." Azat (Armenian: ազատ; plural ազատք azatkʿ, collective ազատանի azatani) was a class of Armenian nobility; the term came to designate the middle and lower nobility originally,This term is possibly related to the Indo-European word "yazata", which has a secondary meaning "one who deserves to be revered. The term is also related to the Iranian āzāt-ān, "free" or "noble". The azatkʿ were a class of noble landowners directly subordinate to the princes and to the king, as prince of his own demesne, and at the same time a class of noble warriors, an equestrian order, whose vassalage to the dynasts was expressed, first of all, in the duty, which was also a privilege, of serving the feudal cavalry of their suzerains, as well as in other obligations. It seems plausible that they enjoyed certain minor governmental rights on their own lands. the Armeno-Cilician Code of the Constable Smbat (after 1275) explains the meaning of azat by dziavor, an Armenian adaptation of chevalier, in English a Knight. 

Azad ազատ an adjective Free, independent, redeemed. 

Azab ազապ, adjective same as Ամուրի։noun Bachelor, single man.
AZ: Looking more deeply into the root 'az' of the word 'azad' as it extends in the Armenian words ազնիւ, adjective Noble, gentle, excellent, fine, good, rare, precious. ազնուական, adjective, noun Noble, genteel, gentle, nobleman. ազնուազարմ adjective High-born, noble, illustrious, of a noble family. ազնուաբար, adverb Nobly, genteelly, civilly, generously. ազնուագոյն, adjective Better, best. ազնուագութ, adjective Tender, good-natured, favourable, clement, benign, humane. ազնուազգութիւն, noun Nobility, gentility, nobility of nation.

Hayk was the naxarark which meant the great lord, the highest member of society nakharars (Armenian: նախարար). Nakharar has an equivalent in Parthian language nax-vadar instead of -arar, (Naxvadār translates to English as the "holder of the primacy"), said to be a hereditary title of the highest order that was given to houses of the ancient and medieval Armenian nobility. In ancient Armenia, as in Parthia, large estates were hereditarily possessed by noble families and actually ruled by one of their members. The whole enlarged family was devoted to the worship of the same ancestors, lived in small fortified villages and spent most part of their time in hunting and in banqueting. Furthermore, each nakharar family had a particular social function: The origin of the nakharars seems to stretch back to pagan Armenia, which coexisted with the Roman and Parthian Empires, and they are mentioned to have pillaged many pagan temples when Armenia's conversion to Christianity began under Tiridates III.

Armenian noble clans trace their origins back to the old Armenian progenitor hero Hayk the first noble patriarch of the Armenian logos, Hayk of the Haykazuni - Haykazean (Harq / Arq, Tauruberan) clan/family. According to the Armenian aristocratic tradition, the princely houses of [Poladian] Khorkhoruni, Bznuni, Mandakuni, Rshtuni, Manavazian, Angelea (Angegh tun), Varajnuni, Vostanikyan, Ohanian, Cartozian, Apahuni, Arran tun and some others, are all believed to be direct descendants of Nahapet (Armenian: նահապետ)(Patriarch) Hayk, whose epithet was Dyutsazn, meaning that they were all Hayk's descendants. Zarmayr Haykazuni (Armenian: Զարմայր Հայկազունի) was said to be the holder of primacy in Ancient Armenia fcame rom the Haykazuni dynasty. Vahe Haykazuni (Armenian: Վահէ Հայկազունի; 351 BC – 331 BC), also known simply as Vahe, was a king of Armenia. He was the last offspring of the Hayk Dynasty.

The internal etymology of the word Haykazuni or Haykazean

 (Harq / Arq, Tauruberan). 

Many Armenian noble houses originated from Mesopotamia. 

The legendary or semi-legendary patriarchs of Armenian tradition, first recorded in the History attributed to Moses of Chorene (Movses Khorenatsi), written circa the 5th century. Haykazuni - Haykazean (Harq / Arq, Tauruberan)
The first attested Armenian royal dynasty was the Orontids (Yervandunis) which was ruling Armenia as a satrapy of the Persian Empire in the 4th century BC. 

The nobility always played an important role in Armenian society. This is evidenced through the evolution of the term nakharar. Initially this term referred to the hereditary governors of the Armenian provinces and was used with the meaning of "ruler" and "governor". The same title could mean a particularly honorable service (nakhararutyun, nakharardom) at the Armenian royal court. Over time, In the course of hereditary consolidation of gavars (provinces) or royal court services by noble houses, the term nakharar changed its original meaning and gradually transformed into the equivalent of aristocrat. The traditional aristocratic emblems and coat-of-arms are deeply rooted in the ancient kinship beliefs. The totems or heraldry of the Armenian clans is limited and the most common symbols from the beginning till the present are the eagle, the lion and mountain ram. The ram which is the symbol of the top of the mountain and Mars/Ares, the Eagle the ruler of the sky and the lion the ruler of the earth in the animal kingdom.
The Armenian interpretation of term nakharar, which is based on internal etymology, from Armenian 'nakh' and 'arar,'  nakh translates to pre and arar "first of the first". The meaning of nakharar obviously evolved in time and circumstance, political realities, with consolidation.The Armenian nobility were internally divided. 

ARKA: The social pyramid of the Armenian nobility was headed by the king, in Armenian arka. The term arka originates from the common Aryan root that has equivalents in the name for monarchs in other Indo-European languages: arxatos in Greek, raja in Indo-Aryan, rex or regnum in Latin, roi in French, and reis in Persian.

The sons of the king, i.e. princes, were called sepuh. The elder son, who was also the crown prince and was called avag sepuh, had a particular role. In the case of king's death the avag sepuh automatically would inherit the crown, unless there were other prior arrangements.

The second layer in the social division of the Armenian nobility was occupied by bdeshkhs. The four bdeshkhs were rulers of large borderland provinces of historical Greater Armenia. They were de facto viceroys and by their privileges were very close to the king. Bdeshkhs had their own armies, taxation and duties system, and could even produce their own coins.

The third layer of the Armenian aristocracy after the king and the bdeshkhs was composed by ishkhans, i.e. princes. The term ishkhan derives from ancient Aryan root xshatriya (warrior-ruler). An ishkhan normally would have a hereditary estate known as hayreniq and residence caste - dastakert. Armenian princely houses (or clans) were headed by tanuter. By its meaning the word tun (house) is very close to tohm (clan). Accordingly, tanuter meant "houselord" or "lord of the clan".

Organizationally, the Armenian nobility was headed by the metz ishkhan ("great ishkhan") or ishkhanats ishkhan ("ishkhan of ishkhans") in Armenian, who in some historical chronicles is also called metzametz. He was the marshal of Armenian nobility and had special privileges and duties. For example, in case of the king's death and if there was no inheriting sepuh (crown prince), it was the metz ishkhan who would temporarily take the responsibilities and perform the duties of the king until the issues of succession to the throne are resolved. In reality, however, the successions to the throne would be arranged in advance or would be resolved in the course of feuds and internal struggle.

Thus, the social pyramid of the nobility of Great Armenia includes the following layers:Arka or Tagavor (king)
Bdeshkh (viceroy)
Ishkhanats ishkhan (grand duke)
Ishkhan (prince)

This division, however, reflects the specific tradition of Great Armenia in its early period in history. Naturally, in time the social structure of nobility underwent changes based on the specifics of Armenian territories, historical era, and social relations.
Armenian hereditary rights from day one were patrilinear society .

Chinese qi signifies breath.

The concept of breath figures prominently in the development of thought in many religions. Hebrew nefesh and ruah, Greek psuchē and pneuma, Latin anima and spiritus, Sanskrit prana, Chinese qi, Polynesian mana all demonstrate that the theme of breath has had a major place in humanity's quest for religious understanding. The theme of breath, along with related notions of vitality and energy, has been associated with views of the soul and with questions regarding the mortal and immortal aspects of human life.Diogenes, taking up the position of the Ionians (one of whom, Anaximenes, described the soul as having an airlike nature that guides and controls the living being), credited air itself with sentience and intelligence. The Hebrew term ruaḥ means "breath, wind," or "spirit." As a concept of nature, it refers to the winds of the four directions, as well as to the wind of heaven. For humans as a species, ruaḥ is a general principle, covering such things as the physical breath that issues from the mouth and nostrils, words carried forth on this breath, animated emotions.Like ruaḥ, pneuma in the New Testament denotes "spirit," and it refers both to the Holy Spirit and the spirit of an individual person. The Brāhmaṇas and Upaniṣads equate breath, as "vital breath," with the ātman or soul (cf. German Atem, "breath") and with brahman, the cosmic essence.

While both rhema and logos are translated into the English word, in the Apostolic-Prophetic Movement and the use of the term rhema has special significance.

The Christian minister and author Bill Hamon, put forward the position that rhema is a process within Christian epistemology. In this understanding, the logos is universal for all humanity, while any intellectual changes for a specific individual believer are categorized as rhema. Under this system, "rhema" is a broad term that includes many types of spiritual interaction; "any method God uses to reveal His specific will to an individual, whether by divinely directed desire, illumination, revelation, vision, or dream. ...rhema will be our general term to refer to all of these means of God communicating His specific will to an individual."

Hamon states "A rhema is an inspired Word birthed within your own spirit, a whisper from the Holy Spirit like the still, small voice that spoke to Elijah in the cave. It is a divinely inspired impression upon your soul, a flash of thought or a creative idea from God. It is conceived in your spirit, but birthed into your natural understanding by divine illumination. A true rhema carries with it a deep inner assurance and witness of the Spirit." Hamon, expounding on Romans 10:17 and goes on to say that a rhema is "that timely, Holy Spirit-inspired Word from the Logos that brings life, power, and faith to perform and fulfil it...[it] must be received with faith by the hearer in order for it to fulfil its mission."

‘In the beginning was the Word’ (John 1: 1). This first declaration of the Fourth Gospel is I believe the focus of Coleridge's ‘logosophic’ system. He constantly echoed and explored it from the time of his full adoption of a Trinitarian faith in 1805. Coleridge used ‘Word’ (Logos) as a supremely fitting analogy to communicate reality or the Idea of 'god'. Logos is the original archetypal symbolic medium for intelligent communication. 

In the New Testament, the phrase "Word (Logos) of God," found in John 1:1 and elsewhere, shows God's desire and ability to "speak" to the human.

Logosophy is the combination of the Greek word "logos" and "sophia", which its author adopted as meaning the manifestation of the supreme knowledge through the intuitive study of the created word or an original science for the persecute of wisdom, respectively, to denote "a new line of cognitions, a doctrine, a method and a technique which are eminently its own" 

This is an ethical-philosophical doctrine developed by the Argentine humanist and thinker Carlos Bernardo González Pecotche, which offers teachings of conceptual order and practices that lead to self-cognition and self-improvement. A process of conscious evolution. 

According to González Pecotche, the logosophical knowledge does not have common points of reference with any of the usually studied branches of knowledge, be it Science, Philosophy, Psychology, etc.



Logosophy argues that the thoughts can be autonomous and independent of one's individual will, and that they are born and fulfill their function under the influence of the moral or psychic states of their owner or someone else. Its purpose is to free the mental faculties of suggestive influences, allowing the human being to think freely and understand the true objectives of life.