The Journey Begins

Thanks for joining me!

Good company in a journey makes the way seem shorter. — Izaak Walton

Having spent a weekend with wonderful people doing wonderful things I was inspired to restart blogging. This blog is mainly for me to keep a record of all the strange and wonderful things that I do, and as a personal record of all my thoughts and pondering’s that come to mind whilst I journey through this life of mine.

I post them here, publicly, just in case anyone else finds them interesting, amusing or just down right strange! if, by doing so, I happen to help anyone gain some clarity along the way then I am happy to have been of service.

Names of God: Part 2

The Degrees of Consciousness


Following on from Names of God: Part 1 I have chosen another one of Iolo’s Names of God, or degrees of consciousness as I like to think of them, that I believe is a natural development from Hen Ddihenydd and to which he gave the name “NAF” pronounced Nav.

Naf: The Former, The Creator


In footnote 221:4 of the Barddas Naf is defined as The Former, The Creator. I am quite happy to accept this definition as it makes perfect sense to me as the natural development from Hen Ddihenydd. But lets see what Geiriadur Prifysgol Cymru have to say about this word:

The GPC have very little information about this word giving the definition of Lord, Boss, Master, although it appears to have been in use from circa 1300 where a manuscript seems to use it in the context of “main sovereignty Ruling” and another uses it in the context of “God of God”.

As you can see GPC does not really add much to this definition but looking at the older use of the word, in particular the term God of God, I can see where Iolo may have been getting his ideas from for the use of this word in the context a Divine Name.

Metaphysical Understanding

The following is my attempt to develop a coherent metaphysical cosmology that helps me to put creation into some meaningful context and that allows me to gain some insight and meaning as to the reason for my existence. Obviously each person has to grapple with the philosophical existential questions in their own way in order to make some sense of existence that helps them live a full and exciting life. Therefore I offer these thoughts, using the structure offered in Barddas, as food for your own philosophical ponderings.

Whereas Hen Ddihenydd is infinite, formless and unknowable Naf is the first stage where our universe becomes bounded. What causes the unbounded, formless and infinite Hen Ddihenydd to create a part of itself is unknowable but I conceptualise the process as being similar to the process of swirls that you see in a body of moving water where the outer edge of the moving water forms a boundary with the slower moving water that surrounds it. The swirl is a part of the whole but yet it is separated by a boundry caused by movement. Many creation myth talk of God moving on the face of the waters which, in my mind, is an equivalent idea. This separation of itself into a bounded universe ‘floating’ within an unbounded existence is very similar to the idea of the Multiverse of M-Theory where membranes (unique, individual universes) float within a vast infinite Bulk, the nature of which is completely unknowable.

What is the nature of this bounded universe?

The first degree of consciousness was that of Hen Ddihenydd. Trying to conceptalise, and put into words, what kind of awareness, if any, an infinite and unbounded-consciousness could have of its own existence I decided to carry out a little thought experiment. I imagined what it would be like if I was all that existed, and that I existed in an infinite unbounded state. I came to the conclusion that it would be impossible to be consciously aware of my own existence as there would be nothing outside of myself that could enable me to conceptualise a state of ‘I’ and ‘Other’.

Extending this thought experiment by now enclosing my consciousness within a bounded universe it was clear to me that once there was a boundary it created the potential for awareness to develop. Although at this point this was still just a ‘potential’.

Naf represents a state of ‘Undifferentiated Consciousness-Existence’ bounded within our Universe but at this point it remains still and soundless, completely unaware of its own self and is completely unknowable. In effect Naf is a term used to represent the state of Undifferentiated Consciousness-Existence prior to the development of duality and the triadic nature of creation.

So we now have a part of the infinite separated from itself with a boundary caused by the movement of ‘Nothing (No-Thing) that is Something (Some-Thing). Does Iolo Morganwg have anything to say about this boundary?

The Circle of Ceugant

  • “The Circle of Ceugant, where there is only God” p184 Barddas

  • “Three things that are not capable of size or measure: Ceugant; duration; and God; because there can be no extremes to one or other of them – no beginning or end or middle to them.” p184 Barddas

  • “There are three circles of existence: the Circle of Ceugant, where there is nothing but God, of living or dead, and none but God can traverse it.” p159 Barddas

Thinking about the above quotes from The Barddas I understand that our Universe is bounded, yet infinite, therefore it would be impossible for us to traverse the boundary. This fits in perfectly with the Einsteinian idea of curved space-time, travel as we will, we can never reach the edge of the Universe, in fact we would eventually return to our starting point.

One more reference in The Barddas related to The Circle of Ceugant can be found in Footnote 175  which states the following:

“Cylch y Ceugant, translated by Ed. Williams, “the circle of infinity” and by M. Pictet, “le cercle de la region vide,” means literally, the circle of the enclosing circumference, that is, the perfect rim that bounds the entire space of existence.” p426 Barddas

Which I think is an excellent definition of what The Circle of Ceugant is!

As usual I have created a diagram to illustrate my understanding of this concept.


My next posting will be following the development of the Universal Conciousness as it develops an awareness of itself.

Names of God: Part One

Names of God: Part 1

The Degrees of Consciousness

Hen Ddihenydd

During my research of Iolo Morganwg’s masterpiece ‘The Barddas‘ I have become fascinated by his use of various ‘Names of God’. As I have discussed in a previous post, The Awen: An Exploration of Inspiration, I make a conscious effort to read between the lines of his great work and to see beyond the Unitarian Christian terminology. The following post, the first in a series discussing Iolo’s Names of God, is a quick summary of how I make sense of one of Iolo’s ‘Names of God’ within the context of my own metaphysical world view. I hope you find it interesting and, hopefully, inspiring.

As someone who follows a Celtic path, and in honour of the genius that was Iolo Morganwg, I have adopted his names of God, as found within the Barddas, to describe the degrees of consciousness that generate the metaphysical forces and processes that lead to the manifestation of the physical Universe. The first one I want to introduce you to is Hen Ddihenydd (pronounced Hen thihenith)

Hen Ddihenydd: The Unoriginated One

The Geiriadur Prifysgol Cymru (GPC) gives a number of definitions for Hen Ddihenydd but I have chosen to define it as The Unoriginated One, the reasons for my choosing this title will be explored later in this post but, before I do so, lets look at how GPC define this term.

(yr) Hen Ddihenydd: the Ancient of Days, the Almighty.

It appears that Hen Ddihenydd is simply a term to describe ‘God’, but there is more mystery to be explored in this simple term. If one breaks the term down we have Hen, which means Old, Ancient. Simple enough, but what does the word dihenydd mean, according to GPC? They define it as follows:

[dien + ydd] death, loss or extinction of life; violent death; execution, death penalty, capital punishment, death sentence; (appointed) end, fate, doom, cause death, means of execution, ruin.

They go on to suggest the following:

condemned or sentenced to death, guilty of a capital crime, punishable by death, incurring the death penalty; doomed to destruction.

b very old, of great antiquity, ancient; existing before the world; in ones last days, at the end of life.

This appears, on the surface, to be quite a contradiction. How, or why, could the term for ‘The Almighty’ be linked to the word associated with death and destruction? and how do I make sense of this ‘Name of God, given in the Barddas.

Firstly I needed to turn to the work of Iolo to see how he describes this aspect of God:

“…It is from his nature that all things are derived, and from him is the beginning of everything, and in him is no beginning, for he can not but exist, and nothing can have a beginning without a beginner.” p191 Barddas

There are obvious links here to the GPC definition “existing before the world” but he does not give us any obvious clues as to how we can reconcile the other meanings for dihenydd, or does he?

Thinking about Hen Ddihenydd as being ‘that which from all things are derived’ and that of being the ‘beginner of beginning’ I begin to understand a little of what Iolo may have been trying to describe. ‘For he can not but exist’ says Iolo, thus I see Hen Ddihenydd as the ‘Unoriginated One‘ that from which all ‘Other’ has originated, that which has always been and will always be, the ‘Beginner of the Beginning’. Unbounded, infinite and beyond definition.

So where do I see the idea of death, loss, extinction of life etc. fitting in with this idea?

If the ‘Unoriginated One’ has always been; always will be, and the beginner of the beginning it is clear that, whatever ‘IT’ is, it is beyond understanding and must be outside of this created universe. An omnipotent and unbounded consciousness that is beyond any understanding and as such is incomprehensible to our limited consciousness. Such a force of pure being must, in order to create something other than itself, allow a separation of itself to create something separate to itself. It is my contention that this must be experienced as a form of death or extinction where part of the Infinite becomes Finite and dies unto itself. To birth a Universe it is necessary to execute Wholeness.

Is it possible to conceptualise anything meaningful about The Unoriginated One? I would conjecture that it is impossible to understand what Hen Ddihenydd is and as such it is meaningless to debate anything about it. Other than understanding that It was, It is, and It will always be, there is nothing about Hen Ddihenydd that can be known. The nearest idea that I have found within modern cosmology and science is the ideas explored in the ‘Incredible Bulk Theory’ where our three-dimensional universe is ‘floating’ within a four-dimensional space called The Bulk, summarised as follows:

  • The Bulk or Hyperspace, equivalent to The Void.
  • The Void is without sound or form. The Void is No-Thing yet it is Some-Thing.
  • It lies beyond the confines of space and time for the Void simply ‘IS’
  • It is unknowable, it exists out of time and space.
  • Within the Bulk floats individual Universes called membranes.
  • It is theorised that these Universes could touch and interact in some way but there is disagreement as to how this would occur or the effects that would ensue.
  • Our universe is from the Bulk but cannot experience the Bulk.

This particular aspect of M-Theory has some interesting parallels with my ideas regarding Hen Ddihenydd and are worthy of further study.

I’m a big believer in the old saying ‘A picture paints a thousand words’ and, in my opinion, the best way to visualise Hen Ddihenydd is as a blank page, albeit an infinite unbounded space, upon which the creation of our universe is drawn.

Hen Ddihenydd

Names of God Part 2 will explore Iolo’s use of the term ‘Naf’ (pronounced Nav) for next stage in the development of our Universe.

Names of God: Part 2

The Awen: An Exploration of Inspiration



The above image is one of the commonest symbols to be found to represent the Awen. The usual explanation for the source of this symbol is that this symbol evolved from the writings of Iolo Morganwg and can be found in his great work ‘The Barddas of Iolo Morganwg Vol. 1 & 2’, a collection of manuscripts surrounded by controversy.

Iolo Morganwg

Born the 10th March 1747 in Pen-onn, Glamorgan, Wales he lived a most interesting, some would say infamous, life until his death at the age of 79 on 18th December 1826

But research carried out by a Welsh scholar, Angela Grant, has brought to light the possibility that this symbol significantly predated Iolo conception of the Awen symbol. Angela Grant states the following:

I came across a manuscript in my researches that may have given Iolo the idea, his mind always being unable, under the influence of laudanum, to distinguish between what he found in manuscripts and what came from his own awen. That manuscript (now in the Bodleian Library in Oxford) describes how the historian Nennius, on being challenged by an English scholar that the Welsh had no alphabet of their own, produced for his challenger an alphabet that bears a considerable resemblance to Coelbren, though more complex. It also contains an awen symbol (joined at the top) as one of its letters. This does not represent an individual letter but the Latin word ‘ego’ is ascribed to it : ‘I am that I am …’

I will leave, for another day, the debate regarding Iolo’s manuscripts and how much of the content may have been genuinely sourced from ancient manuscripts and how much was from his own imagination, suffice it to say that I consider this infamous character to have been a man ahead of his time, a true polymath and genius, whose inspired writings have had a profound influence on the development of Welsh culture, Druidry and modern neo-paganism.

Before I explore what was written about the Awen and its symbol in ‘The Barddas’ I feel it is important to remind the reader that Iolo was a man of his time, and a well-known Unitarian and, as such, his writings are couched in Christian terminology. All I ask is that, if you decide to read his works, you take the time to see the sentiments and deeper meanings behind the text. If you approach ‘The Barddas’ with a spirit of openness and willingness to see beyond the Christian terminology you will be rewarded with a glimpse of the deep insights that Iolo had regarding the creation of our Universe.


We can begin our journey to understand Awen by considering how it has been variously defined.

https://en.wikipedia.org/wiki/Awen gives the following definition:

In the Welsh tradition, awen is the inspiration of the poet bards; or, in its personification, Awen is the inspirational muse of creative artists in general: the inspired individual (often a poet or a soothsayer) is described as an awenydd.

A very well researched article has been written by the British Druid Order BDO and is well worth reading where they write the following:

The feminine noun, Awen, has been variously translated as ‘inspiration’, ‘muse’, ‘genius’, or even ‘poetic frenzy’. According to a 19th century Welsh dictionary, the word itself is formed by combining the two words, aw, meaning ‘a fluid, a flowing’, and en, meaning ‘a living principle, a being, a spirit, essential’. So Awen may be rendered literally as ‘a fluid essence’, or ‘flowing spirit’. However, more recent dictionaries do not support this interpretation.

With regard to the suggestion that Awen was formed by combining aw and en Angela Grant has this to say:

 I could say, and be right in doing so, that the ‘flowing spirit’ idea was invented by a contemporary of Iolo’s, William Owen(-Pughe), who decided it came from two ancient words ‘aw’ and ‘en’, one meaning flow and the other spirit. Neither word, of course, ever existed in actuality.

The Geiriadur Prifysgol Cymru defines Awen as:

a. Poetic inspiration, muse, poetic genius or gift,
b. Disposition, inclination, desire, will, enjoyment, joy, delight, zest, liking; inspiration, genius, ?mind

It can be seen from the above definitions and descriptions that Awen has a wide variety of meanings, from ‘poetic inspiration’ to ‘flowing spirit’. But Iolo, in the Barddas, develops an aspect of Awen that, he suggests, relates to the very creation of our Universe. This supports my use of the symbol in my previous post regarding the Triadic Nature of the Universe.

Iolo Morganwg’s words on the Awen

So, what does Iolo say regarding the Awen? let us examine a few of his preliminary words.

In a section titled ‘SYMBOL’ he does not specifically use the word ‘Awen’ but he does give the symbol he uses for Awen and a description of its meaning, he states the following:

When God pronounced his name, with the word sprang the light and the life; for previously there was no life except God Himself…  And Menw the Aged, son of Menwyd, beheld the springing of the light, and its form and appearance, not otherwise than thus, /|\, in three columns; and in the rays of light the vocalization–for one were the hearing and seeing, one unitedly the form and sound; and one unitedly with the form and the sound was life, and one unitedly with these three was power, which power was God the Father.


Later in this paragraph he goes on to write the following:

And it was on hearing the sound of the voice which had in it the kind of utterance of three notes, that he obtained the three letters, and knew the sign that was suitable to one and other of them. thus he made in form and sign the Name of God, after the semblance of rays of light…

How do we make sense of this?

The Geiriadur Prifysgol Cymru (GPC) gives some suggestions for the meaning of Menw and Menwyd and, although I’m not a Welsh Language expert or Scholar, I have gained some insight and understanding from these suggestions which I offer for your contemplation.

GPC suggests that Menw is a re-formation of Menwyd and can mean; intellect, mind. But Menw is also related to Benw and Benyw (Menyw) which indicates female, girl, woman. This reinforces the use of the word Awen, which is a feminine noun, for the description of this symbol. It also gives the following additional meanings for Menwyd; good nature, disposition; joy, delight, pleasure.

Iolo appears to be stating that somehow ‘vibration’ was part of the initiatory process that lead to the creation of the universe. Although he does not limit this to sound but adds light to the sound which lead to the springing forth of form. But it is the third principle of Life which imbues, what I suggest is consciousness, Menw (Mind) into the form of the Universe. My personal take on this particular description given by Iolo is that the ‘Feminine’ principle was that which enabled the manifestation of the Universe in a material form, and that the material universe is the carrier or container of consciousness. This clearly links the symbol of Awen with the creative processes of creation and therefore it is quite understandable that Awen is defined as creativity, muse and inspiration. These ideas will be discussed in-depth in later blogs.

This has been a short excursion into the world of Iolo Morganwg and his elusive and complex style of writing. I intend to delve deeper into his works and demonstrate how his work can be integrated into a number of other fields such as the ‘Flower of Life’, ‘The Kabbalah’ and even modern cosmology!

I hope that this little introduction has demonstrated that there are deeper mysteries to be explored within this very simple symbol /|\ and I hope I’ve wetted your appetite enough that you will enjoy following my future posts.

My next blog post will be looking into the ‘Names of God’ as given in The Barddas, which I have renamed as ‘The Degrees of Consciousness’.


The Triadic Nature of the Universe

An exploration of the Triadic Nature of the Universe and it’s Metaphysical implications.
How the number 3 is the foundation of our Universe.


During my many sojourns into the various records of ancient wisdom, be they Western, Eastern or for that matter Norther or Southern there is a recurring theme involving sacred numbers, but one number in particular has always piqued my interest and that is the number three. It appears to me that the number three somehow holds within it an understanding of the Universe that may be accessible to our human minds, for why else does it appear in so many traditions around the globe. Take the following few examples as evidence of this fact:

  • The Celtic Triads
  • The Christian Trinity; God the Father, Son & Holy Ghost
  • The Supernal Triangle in Jewish Mysticism; Kether, Chokmah & Binah
  • The washing of the face, arms etc three times during the Wada of Islam
  • The Hindu Trinity; Brahma, Vishnu and Maheshwar
  • The Three Treasures of Taoism; Compassion, Frugality & Humility
  • The Three Jewels of Buddhism; Buddha, Dharma & Sangha
  • The Triple Goddess of Paganism and Witchcraft
  • The Three Pillars of Zen; Teaching, Practice, and Enlightenment
  • The Three Sacred Vowels of Druidry; O, I, W
  • Celtic Realms; Land, Sea & Sky
  • The Three Original Beings of Norse Mythology; the primordial cow Audhumla, Ymir the first giant, and Búri the first god and grandfather of Odin.
  • The Three Worlds of Shamanism; Lower World, Middle World and Upper World.

This takes me into the realm of metaphysics, but does metaphysics have any relevance to anyone? So I ask myself the question, ‘Why Metaphysics?’ this question always bring to mind a quote from one of the famous German Idealist Philosophers of the modern era, that being, Friedrich Wilhelm Joseph Schelling.


So, in my opinion, the study of Nature is the study of Spirit, and the study of Spirit is the study of Nature. Therefore, if you choose to accept the above statement, there is no way to avoid metaphysics.

Merriam-Webster defines metaphysics as follows:

a division of philosophy that is concerned with the fundamental nature of reality and being and that includes ontology, cosmology, and often epistemology

When I began studying the truth of the triad I had in mind the following aphorism:

We are the sum totality of all that has gone before.
We are the seeds of all becoming

(Acknowledgement to Kristoffer Hughes, for introducing me to the first part of this aphorism. The final sentence was added by myself to include the future.)


The Past, Present and Future

Is this all purely imagination and mystical thinking from the minds of philosophers or new age followers? or are there people who are open to exploring these topics within the scientific paradigm?

One such person is a scientist called Max Tegmark who, in his book “Our Mathematical Universe: My Quest for the Ultimate Nature of Reality” makes the following statements:

“There’s something very mathematical about our Universe, and that the more carefully we look, the more math we seem to find”

“Everything in our world is purely mathematical – including you!”

“Equations aren’t the only hints of mathematics that are built into nature: there are also numbers”

“I’m now talking about numbers that are basic
properties of our physical reality.”

And, what clinched the deal for me was the following question raised by Max Tegmark:

how many pencils can you arrange so that
they’re all perpendicular (at 90 degrees) to each other?

The answer of course is 3 – The most basic expression of the reality of our three dimensional world!

A summary of Max’s book can be found in Scientific American at the following link:

So begins my search for meaning within the numerical nature of our Universe. For the remainder of this particular blog post I will be using the above aphorism as a starting point. I hope to demonstrate that the triad is the foundation of our Universe and contains deep wisdom and meaning.

Following on from this exploration of the triad it is my intention, over the next few blog posts, to build upon this knowledge to construct a complete holistic system that will integrate a number of areas of research and philosophy that I have been interested in for a number of years. These posts will encompass a number of topics, not least; Druidic knowledge, Kabbalah, the Flower of Life and Tarot.

Sum Totality

Using the above aphorism I began to explore the number system most familiar to me, that is the base 10 system. Using the sum totality as my starting point I gained the following insights:

Using the principle of “we are the sum total of all that has gone before” and applying it to the numerical series so that, as each number becomes the sum of its predecessors, we develop a new series of numbers.

21+7=28 etc…

These numbers in turn, using the numerological method of reduction, can be reduced to their basic single numerical quality as represented by a single digit between 1 and 9. Due to the esoteric understanding that the essence of any number can be understood in such a way that the complexity represented by any individual number is simply a higher and more complex representation of the simple truth seen within its base digit.

The following list demonstrates how this works:

Truth of the triad

At first sight this list of numbers seem to have little meaning, but looking deeper, it can be seen that they form a new series that can be organised into three groupings which, when put into relationship, demonstrate an underlying Unity and Duality that is an expression of the Triad within nature.

Developing the numerical series, based upon the aphorism, ‘we are the sum totality of all that has gone before, and the seeds of all becoming’, we get the following numerically reduced series, which progresses into infinity:

truth of the triad 2

This series may appear to be meaningless but I have deduced a meaningful pattern based upon my studies of ancient Celtic wisdom. During my exploration of my native spirituality, that of the British Isles, I studied Druidry in-depth including the works of Iolo Morganwg of which I will have more to say in a future post. Within his work I was introduced to the idea and symbolism of the Awen, of which I will also discuss in more depth in a future post, which I later explored with the Anglesey Druid Order. Suffice it to say, at this stage, that the symbol used by Iolo Morganwg contains within it the deepest of esoteric meaning. He links the Awen to the three primal vowels that were sung out into the Universe at the point of creation, of which my future posts will explore and elucidate. But the purpose of this post is to examine the triadic nature of reality that is deeply embedded in our Universe, and as such will confine itself to exploring the symbolism that can be extracted from the numerology of the triad and how this relates to the symbol of the Awen.

The numbers identified above have been held as sacred for millenia, even in more modern times the genius of Tesla was aware of the significance of these numbers when he stated the following:


The Numerology of the Awen

The usual symbol of the Awen is:


But due to my understanding of the importance of the Triad and the mystery it contains I have adapted the Awen symbol to incorporate the Celtic Triskelion, which itself symbolises the Triad and the three Celtic Realms; Land, Sea and Sky. My reasons for this adoption will be explored and explained in later posts, but for the remainder of my posts the following symbol is the one I use for the Awen and upon which I project the triadic numerology:


According to the works of Iolo Morganwg, and alluded to in a number of the legendary poems attributed to the Welsh Bard Taliesin, the three rays of the Awen represent the three Vowels, or Shouts, that were sung out at the beginning of time and were the cause of the creation of the material Universe. In my modified symbol I represent the three shouts/vowels by the three arms of the Triskelion and it is the interaction and movement between these three shouts that generate the three rays which, for me, represent the three realms of the manifest Universe; Land, Sea and Sky.

Placing the sequence of numbers generated on to the Awen symbol we obtain the following diagram:


What understanding can be gained from meditating upon this diagram?

Following much thought and meditation upon this symbol I have created an image that contains many of the ideas and insights that I have gained from my pondering’s. I present this as purely my own ideas and thoughts. I offer the information to you to find whatever meaning you can from it. If your ideas differ from mine that is as it should be for we are all on our own journey of discovery.


The following explanation for this understanding is offered as a means to stimulate your own thoughts. Accept them or not as you see fit.

There is a constant ‘set point’ represented by the number 1, in numerology this represents unity, wholeness, completion and is the primal number from which all other spring forth. Therefore I associate it with the central ray, the fulcrum, from which all action finds balance, stillness and peace. The word Taw, associated with the central ray, is a Brythonic word which means; silence, hush, quiet, peace, calm and is the root many modern Welsh words such as; Tawel= calm, even, still; Tawelu= becalm, quiet, still; Distaw= mute, quiet, silent. On a spiritual level it represents the Love which permeates the Universe and which underpins the whole of creation, it is Life itself, that which animates, the very consciousness of the Universe that permeates all that exists. It is the small still point that lies at the centre of our being where peace resides.

It can be noted that in the two outer rays the sequence of number flows in an opposite direction from each other. The left ray decreases from 9 to 3 whereas the right ray increases from 3 to 9. The importance of 3, 6 and 9 needs some thought before we ponder the meaning of the two rays.

3 is the child of 1+2 it symbolises the creative force within the Universe and within us. 3 is the force that keeps creation moving forward and evolving. 3 is like an embryo created from the joining of the sperm and the egg, full of potential.

6 is harmony, it is a reflection of the 1 of Taw as it is the midpoint between 3 and 9. It is often called motherhood as it has the maternal/paternal quality of love, nourishment and protection offered to the family or local community.

9 is completion, 9 is the fulfillment of the act of creation and it is not possible to go beyond 9 as can be seen when one tries to multiply 9 by any other number ie. 9*8=72 which reduces to 7+2=9 if you try this with any number it always reduces back to 9. 9 is the ultimate expression of Love, where the Love of self in 1, the Love of the family in 3, finally expands to be the Love of all creation as expressed in 9.

Using some of these thoughts I have come to an understanding of the two outer rays as being expressions of the expansive and contractive forces of the Universe. The states of catabolism and anabolism, growth and decay.

In the right hand ray we have the embryo of 3 being nurtured by 6 and reaching the completion of 9. It is the inhalation of the universe and symbolic of the anabolic, expansive forces that leads the consciousness of the Universe to expand into its creation and gain Knowledge of who and what it is. It is the journey of the creation of the Universe, the playground and learning environment of Universal consciousness.

In the left hand ray we have the completion of the process where Knowledge has been gained through the growth of consciousness and its exploration of self. This knowledge is nurtured and assimilated by the love of 6 until it finally becomes the embryonic seed of Wisdom. Knowledge leads to Wisdom through the power of Love.

The symbol also indicates that this process is eternal, once one cycle is completed a new one begins. 3 always grows outwards towards 9 and always collapses back to 3. The Universal pendulum of life oscillating about the Fulcrum of Taw.

In my next blog post I will be exploring how the Triskelion of creation allows the evolution of the Universe and how the works of Iolo Morganwg can give us insight into the meaning of this process. But until then I’d like to provide a link to a very thought-provoking video related to the number 9

Thoughts on Wealth


Having been inspired by the work of Suzanne Rance, in particular her in-depth study of the English Runes (The English Runes: Secrets of Magic, Spells and Divination), I began to ponder on the meaning of Wealth; what wealth is, how do we measure it? and do I have any! the following are my thoughts on how I personally relate to the concept of Wealth.

In her book Suzanne writes about the rune Feoh which has the meaning Wealth and this got me thinking about what wealth actually is. One dictionary defines it a number of ways, the simplest being:

abundance of valuable material possessions or resources

But to me this seems too limiting and materialistic, for surely do we not value non-material possessions such as emotions, a sense of security, belonging etc? so I look to the second, more detailed, definition given in this dictionary

a : all property that has a money value or an exchangeable value
b : all material objects that have economic utility; especially : the stock of useful goods having economic value in existence at any one time

This too does not expand its definition to include ideas of wealth beyond the materialistic and is, in my opinion, woefully inadequate as a working definition for something so deep and important as wealth and how we measure it. No wonder the modern economies of the World are in such a state of degradation if this is the only working definition they have to base their policies and political decisions upon!

I cannot believe that the creators of the English Runic system had such a limiting definition of wealth. There world view was immersed in symbolic language and I am certain that their definition of wealth would have far deeper levels of meaning than simply material wealth.

Another important aspect brought out in Suzanne’s book about the English Runes is the idea that, to the Anglo-Saxon, the generous sharing of your wealth was important, that it gave you, what I would call, ‘Social Mileage’ in that it put you in good standing with your community and was a means to social cohesion within the community. This is an important aspect of wealth missing from many of the modern definitions of wealth. This is a grave oversight in my opinion and one to which I think it is worthy of giving some thought. It may be argued that this is still a selfish act, and this is very true, but looking beyond this we also see that it is in effect a win-win situation in that the health of the community is improved by these acts and, as we all live within the community, it benefits all. I would argue that there is no such thing, or at least it is extremely rare, that pure philanthropy exists, for we all crave, and obtain, some benefit from our philanthropic acts, be they material gain or simply emotional gain. Even those who do their charitable acts without ceremony or desire for recognition are seeking, and accept, the increase in their emotional wealth that this returns.

So, what are my thoughts about wealth?

If wealth is a measure of value then surely those things that I value add to my wealth! If those things which I give value stretch beyond the material possessions I own then I can no longer use the state of my bank account or the thickness of paper in my wallet as the measure of my wealth, but must look beyond the limited view of monetary values. In many ways by adopting the monetary accounting system but adapting it to include emotional, well-being and social ledgers helps me to see the value in my actions and to realise that monetary wealth is not the only wealth I have. The following is a record of some of the ideas and thoughts I have about what wealth I possess.

On the material level I have a job that provides me with the monetary means to provide for myself and my family. It allows me to provide food, water, shelter and the comforts of our modern life. But looking at the wiser definition of wealth I can also see that it provides me with the possibility to increase my emotional wealth by opening up myself to the idea of giving charitably and becoming more philanthropic. I can see how this would increase the emotional, well-being, and social ledgers and would balance the decrease in my monetary ledger. Money well spent, I think.

I have a wonderful life companion who is loving, trusting and supportive she provides me with vast amounts of emotional and well-being wealth to add to my ledgers. This one relationship is so dear to me that I would willingly invest all I had to support it, so great is the wealth I gain. But this also comes with responsibility to share my emotional and well-being gains with her, to support her as much as she supports me. This is something I’m happy to do, even if at times I might fall a little short. If you’re reading this darling, then I apologise if I short change you at times!

My four children and my grand-children provide me with great wealth and are a source of joy and wonder to me. Any costs, of any sort, involved in supporting my children have been greatly repaid many times over into my well-being and emotional ledgers. I do my best to share my wealth with them in any way I can and hopefully I have invested well into their wealth ledgers to give them a sound footing on which to build their lives. A return on investment indeed!

Walking the dog today I took some time to ponder the area that I live in. If I was to document this into my well-being ledger I would see that I am truly wealthy indeed. The sense of well-being and joy that simply hearing the birdsong and looking across the Dysynni river to the expanse of the Cader Idris mountain range is immense and fills my soul with joy, I’m truly blessed to live in such a beautiful land. I think I have enough savings in my well-being account to counter any loss in the material monetary ledger! and spending some time and/or money in protecting and developing my environment would be a great investment. No matter where you live you can find beauty and feel the sense of joy for your community and your local environment, and if your well-being ledger is being depleted because of local issues and problems that affect your local area you could decide to invest some of your time ledger into improving your local environment and get involved in local conservation or reclamation schemes, an investment well worth the effort if it increases your emotional and well-being ledgers, which it surely will.

I’ve just returned from a fantastic weekend with friends and I can attest to the fact that the return on the investment was well and truly worth it. My emotional and spiritual ledgers are now heaving with value, this is one of the reasons I have decided to start this blog! this is one way for me to pay it forward and spread some ideas which I hope will help others increase their wealth ledgers. It is well known and research backs this up, that the health and longevity of people is improved immensely when they have a good family and social circle to interact with. Yes it takes effort and sometimes money to keep in touch but the payback emotionally and in health benefits is far outweighs the costs involved. This comes with responsibility for it takes time and effort to maintain and it always takes two to maintain relationships. If you find a relationship is depleting your well-being ledger even though you are investing resources into improving it then you must make a decision, is the return on your investment great enough? or do you need to reevaluate your situation? Surround yourself with positive supportive people and the rewards will be many. This also means that you are also responsible to provide positive support to your family and friends for all transactions are two way processes, give as much as you take and share the joys of friendship far and wide.

My last thoughts dwell upon the benefits I gain from my relationship with all of the other non-human ‘people’ in my life, and indeed around the world. Starting with my gratitude to the animals that share their lives with me; my two dogs who are always pleased to see me and are a joy to share my life with, the wild life outside my door from the birds who are a joy to hear and watch – to the badgers that leave their evidence of nightly activity around my house, the insects that help maintain a balance in my garden and to the bees that I support at the end of the garden and provide me with hours of entertainment and joy, not to mention the small amount of honey they gift to me each year. Then I have the non-animal ‘people’ the rocks, rivers, mountains, trees, clouds, rain, wind etc. all those non-human or animal beings that I have relationships with and who bring me great joy. It is with a willing heart that I would gladly invest my time, energy and financial resources to protect them all for the pay-back is immense.

So, I hope you’ve enjoyed my rambles and pondering’s and hopefully you will pop back every now and then to read my recordings of the thoughts that arise in my mind, and hopefully offering some inspiration.