He is then divided from Gaia by the violent knife of Cronus.

Could Cronus be aligned with Rudra-Agni? (I have shown that he is, in my article “The Celtic Creation Myth”). Ouranos’ blood and seed then fall to the ocean and produce, among other things, the ash-tree nymphs (Meliae), who are the ancestors of humans. Ouranos then steps into the background, while other gods step forward. This is a natural part of the cycle. As Dyaus is the embodied Heavens or Sky, so is Ouranos, and as the over-arching Sky he remains to give rain and to oversee worldly Justice in other ways.

Zeus then becomes the inheritor of the kingdom (the Heavens), that Ouranos, the original Father Heaven, is. As such Zeus inherits the throne of Father Heaven, and his name indirectly reflects this inheritance, but its signification is not identical to what it was for Dyaus, who was the primordial Heavens, divided from his “female half” by the Rudraic god to create the world itself.

We have this all confirmed again in Welsh myth, where Efnysien, Nisien and Manawydan (Rudra-Siva-Agni) break up the abusive marriage of Matholwch (Father Heaven) and Branwen (Earth), leading to the generation of the ancestors of humans. In Irish myth Eber Fionn (Rudra) and his brothers likewise break up the marriage of Mac Greine (Father Heaven) and Eriu (Earth) in a more compact version of the same.


Until the discourse can move beyond the shallow understanding of Father Sky, with all the projections of what people want this name to mean, all the attachments to an image of a Zeus-type sovereign ruling unchanged in every branch, we will be stalled in a sad incomprehension that will prevent us from understanding the actual theology of Father Heaven, the creation myth that he is a central component of, and what this all means for us in our religious practices. It is pitiable to think that we are still stuck in the 1800s in our understanding of this topic, still unable to free ourselves from an attractive linguistic mirage and our own laziness.

What this also leads to, for those unafraid to admit that they never actually knew Father Heaven before, is that it is instead the Norse YMIR who is the true equivalent of Dyaus and Ouranos, the true Father Heaven in the Vedic sense, the embodiment of the sky itself, which the Eddas make clear he physically is. He is the only one who is divided from his female half by an analogue of Rudra-Agni (Odinn-Hoenir-Lodurr = Rudra-Shiva-Agni) in the primordial moment of creation. Only Ymir becomes the Sky itself and then steps into the background. Only preconceived notions, wishful fantasies around the divine name “Dyaus,” and ignorance prevents the realization of this central pattern and the further understanding of the sacred theology that opens up from there.

Until this is grasped, the seeker of the truth hits a wall, and this is where most contentedly remain today with regard to their understanding of Father Heaven.


This topic and all of its far-reaching implications are explained in my book, link here.
***

- O’Gravy, The Sun Riders
@solarcult

Many of the true answers, if we really seek them, are counter-intuitive.
Luckily, in mythology a problem is only complex at first, until it is seen as a totality, and then it is simple.

My method has always been to track these god types to their roots in an original shared body of myths. This prioritization of mythic structure over surface resemblance is reflected in the chart below, which will not be fully understood without having read my evidence (see my blog and book). Although such mythic structure is more difficult to communicate than is resemblance, its pursuit it is the only path leading to truth in the matter.

My goal has been to help those who are lost in this maze. But my help comes with a challenge: a challenge to re-think everything you thought you knew about Indo-European mytho-theology, from the accepted commonplaces all the way up to the pinnacle of the Great Pillar.

- O’Gravy

The Gaelic Pantheon and The Germanic Pantheon in Comparison
(The O’Gravy Chart)
- - - - - - - - - - - - - - - - - - - - - - -

[Gaelic/Irish god = Norse/Germanic god (= Vedic god type)]


Mac Cuill/Mac Gréine/Mac Cecht = head of Ymir
(Primordial Father Sky, =“Dyaus Pitar”)

Ériu/Fódla/Banba = Jǫrð
(Mother Earth, =“Prithvi”)

Elatha = Aurvandill
(Elder Sun, =“Surya”)

Bres = Ullr
(Younger Sun, =“Surya”)

Fionn Mac Cumhaill = main aspect of Óðinn
(Cosmic Intellect, =“Rudra”)

Manannán = aspect of Óðinn
(Celestial Fire, =“Agni”)

Áed = (Terrestrial Fire, =“Agni”)

Boann-Ethniu-Buas = Auðumbla-Gunnlǫð
(Cosmic Waters/Voice, =“Saraswati-Vac”)

Anu/Danu = Primordial Ice-Melt
(Primordial Waters, =“Danu”)

Morrígan = the Völva of Voluspa
(aspect of Primordial Waters Goddess, =“Danu”)

Dian Cécht = aspect of Óðinn
(High Priest of the Word, =“Brihaspati”)

Cian = aspect of Óðinn
(Magician of the Wilds, =“Pushan”)

Ogma = Bragi
(Court Bard of the Gods, =“Gandharva”)

Math/Mathu = Dellingr
(Impeller of the Sun, =“Savitar”)

Nuada-Elcmar = aspect of Óðinn
(Terrible Sovereign, =“Varuna”)

Lugh = Týr
(Lawful Sovereign, =“Mitra”)

Brigid = Freyja
(Dawn, =“Ushas”)

Étaín = Skaði
(Sunbeam Goddess, =“Sukanya-Sūrya”)

Caer Ibormeith = Gerðr
(Sunbeam Goddess, =“Savitri-Sūrya”)

Áine-Macha = Iðunn
(Sunbeam/Horse Goddess, =“Tapati-Sūrya/Saranyu”)

Grian = Sól
(Sun Goddess, =“Sūrya”)

Midir = Njörðr
(Lord of Lunar Waters, =“Soma”)

Aengus-Eoghan = Ingvi-Freyr
(Horse Twin(s), =“Ashvins”)

Donn = Mímir
(Lord of the Dead, =“Yama”)

Balor-Goll = Suttungr
(Destructive Storm Deity, =“Destructive rudras”)

Goibniu, Credne, Luchtaine = the Dwarves
(Craftsmen, =“Tvastar”)

Culann = Volundr
(Smith, =“Ribhus”)

Nechtan = Heimdallr
(Descendant of the Waters, =“Apam Napat”)

Neit = Víðarr
(God of War and Solar Inspiration, =“Vishnu”)

Amergin = Bergelmir?
(Lawgiver/Flood Survivor, =“Manu”)

Érimón = Baldr
(God of Noble Society, =“Aryaman”)

Tuireann = Thor
(Thunderer, =“Indra”)

The Cailleach-Miluchradh-Birog = Urðr/The Norns
(The Fates)

The Dagda = aspects of Thor, Óðinn and Ymir
(Lord of Wind, with aspects of Father Sky, =“Vayu/Dyaus”)

Míl Espáine aka Galam = Borr
(Desire, =“Kama”)

Bilé-Derg Corra (aka Cernunnos) = Búri
(The One-Being or Lord of Creatures, =“Prajapati-Purusha”)

Breogán, lord of the Tower of Brigantia = Irmin and Irminsul
(Lord of the Ineffable Cosmic Pillar aka the Absolute, =“Brahman, lord of the Skambha Pillar”)


- O’Gravy, The Sun Riders
@solarcult

In this image we see the climax of the Welsh Creation Myth. Bran, on the right, becomes a talking severed head and lord of an island of the dead after the battle, and he is a giant. He is = Mimir; Donn; Yama.

The warriors on the left are the army of Matholwch, who is Father Sky (Ouranos; the head of Ymir; Dyaus Pitar). Matholwch’s wife Branwen (Mother Earth) has been separated from Matholwch by the forces of Bran and Efnysien. Earth and Sky have been split, which is the primary meaning of the war.

The sneaking figure on the left is Efnysien (the Gaelic Eber Finn). Outwardly he seems mad and destructive, but in reality he is merely the god of strife, frenzy, and intellect: he is the primordial form of the Welsh Odin, Fionn, Cronus, Rudra. Along with Bran (Mimir) he is accompanied by his siblings Nisien and Manawydan (Hoenir and Lodurr; Shiva and Agni). His action causes the war that divides the marriage of Earth and Sky, and his self-sacrifice to destroy the overpowered cauldron of rebirth and to burst his own heart, which he is about to enact here, in the end creates balance and a path to the divine within the newly created world (as with the self-castration of Shiva or the castration of Cronus).

- O’Gravy, The Sun Riders
@solarcult

Otherworld Art
by John Howe.

Seemingly, this is Bran fighting off the living and recently resurrected men of Lord Matholwch.
He is protecting his sister Branwen behind the shield and Efnisien will shortly sacrifice himself to destroy the magic cauldron.

👑Lugh = Mitra👑

The strongest evidence that the Celtic Lugh/Lleu is = to Vedic Mitra comes from an understanding of the deep structures of IE myth.

- As shown previously, Lleu is in the same structural position as Mitra in the causal descent from the sunrise god Savitar. In Vedic myth, this descent is Savitar > Pushan > Mitra. In Welsh, it is Math > Gwydion > Lleu. This alignment already implies Lleu to be Mitra, the god of morning sky whose birth follows as an effect just after the myth of the sunrise.

- Based on Indo-Iranic evidence, Georges Dumezil explains how the Varunian and Mitraic gods are paired sovereigns. In this pairing, the Varunian god is sovereign of the beginning of the year or the cycle, of the sky during night, this being the time of beginning analogized to the winter, and he is also the lord of waters. The Mitraic god is the sovereign of the second half of the year or cycle, the daytime of the cycle, which culminates with autumn, when he brings stability via final victory. Thus he is god of morning and the daylit sky, which follows after night. Because he only rules the day, the second half of the cycle, this makes him the late-arriving sovereign, as we see with Lugh. Crucially, he is not present from the beginning, but instead all powers culminate in him, making him the all-skilled final ruler.

- This Varuna-Mitra pairing is seen in Nuada and Lugh, the kings of the Tuatha de Danann. Nuada is the water-associated (see Nodens) king of the TDD upon their arrival, and leads them in the First Battle of Moytura. Thus he is sovereign of the beginning of the cycle. Bres rules in an interstitial period after Nuada, but is deposed (This period is summer, Bres being the Sun God). Lugh then is the late-arriving sovereign who leads the TDD in the Second Battle of Moytura, overcomes Bres, takes over the kingship, and achieves final victory and peace. The battle is said to occur on Samhain, a date which marks the end of the year and the cycle generally. Lugh’s festival is Lughnasadh, the time of his ascension to the throne and defeat of Crom Cruach. This early August festival marks the end of summer and the beginning of autumn, perfectly fitting for a Mitraic god.

- In the Welsh version, The House of Don culminates in Lleu, and his victory over the sun god Gronw is the final event of the 4 Branches of the Mabinogi. The Mitraic god or an incarnation of this god always is the one who throws his spear to defeat the final opponent and end the great war: Lugh at Balor, Lleu at Gronw, Menelaus at Deiphobus, Yudhishtira at Shalya.

- The myth of Lleu closely matches the story of Menelaus from the Iliad, the brothers Agamemnon and Menelaus being incarnations who preserve archaic myths of the Varunian and Mitraic-type gods:
Gronw Pebr “The Radiant” comes to Lleu’s kingdom while Lleu is visiting his maternal great-uncle Math fab Mathonwy; Paris of astonishing beauty comes to Menelaus’ kingdom while Menelaus is about to leave for the funeral of his maternal grandfather Catreus. Gronw is there on a hunting expedition; Paris is there on a pretended diplomatic expedition. Lleu’s wife, Blodeuwedd, commits adultery and conspires with Gronw; Paris conspires with the goddess Aphrodite in order to adulterously steal Menelaus’ wife Helen. Lleu marshals all of his kingdom and crosses the river Cynvael to pursue Gronw and Blodeuwedd; Menelaus marshals all of the allied kingdoms and crosses the Aegean Sea to pursue Paris and Helen. Lleu is under a magical protection against death (a tynged, which is a kind of spoken fate pronounced over him); Menelaus is under a prophecy that the gods will not allow him to die yet and will take him to Elysium at the end of his life, which Athena ensures, as well as being protected by a sacred truce. Note: in the Iliad, the “duel” and the “wounding” scenes are switched in order compared to the Welsh version. Blodeuwedd guides Gronw in how to throw the spear to kill Lleu; Athena guides Pandarus to shoot the arrow at Menelaus. Lleu is struck in his side by the spear, breaking the magical tynged, undergoes a symbolic death, and is revived by his implied father and god of magical illusion and intellect, Gwydion; Menelaus is struck in the abdomen (the belt region) by the arrow, breaking the standing truce, and is aided by his older brother, Agamemnon, and protected from death by a goddess of magical illusion and intellect, Athena. Lleu has to be healed of this wound by physicians; Menelaus is healed of this wound by the physician Machaon. Lleu’s great-uncle Math then discusses revenge with Lleu (“‘Truly,’ said Math, ‘he will never be able to maintain himself in the possession of that which is thy right.’”); Menelaus’ older brother Agamemnon then discusses revenge with Menelaus (“the oath-breakers will pay with their lives, and their wives and children too [...] holy Troy will be razed in time” (Iliad, 4.160-4). When Lleu comes to confront him, Gronw in fear begs his attendants to stand in for him and receive the blow; when Paris and Menelaus arrive at the duel, it is said that Paris first becomes “sick at heart” and then “shrank back in the ranks” (Iliad, 3.32). Lleu and Gronw finally face off in a formal confrontation in order to put their dispute to rest: Lleu throws his spear through a slab of stone that Gronw hides behind, killing him; Menelaus and Paris finally face off in a formal duel in order to put their dispute to rest: Menelaus throws his spear through Paris’ shield and Paris has to be rescued by Aphrodite before he is killed. Gwydion is merciful in not killing Blodeuwedd, but curses her instead; when Menelaus confronts Helen later, he shows her mercy, and kills her second foreign husband Deiphobus (=Balor).

- In the Iranic Avesta Mithra catches the evil or lying man with his long arms, no matter where he goes (Avesta, Mihr Yasht, 104), while Lugh is prominently called lamhfada, “of the long arm.” This then implies “the long arm of the law,” and Lugh demonstrates his role of enforcer of the law when he deals out harsh justice to the sons of Tuireann or when Lleu deals the equivalent to Gronw. This trait is why Dumezil called Mitra “The Lawful Sovereign.” As is stated of the Mitraic incarnation Yudhishthira in the Mahabharata, “When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm” (Mahabharata, Udyoga Parva, XXII).

- Lugh’s name either derives from *lugiyo-/*lugion, “oath,” or *leu-, “light,” either one having strong resonances with Mitra, the sovereign of the daylit sky who is the embodiment of the contract.

- Mitra is the only Vedic god described by the verb yātayati – “to join, to unite, to cause to fight, to cause to be returned, to requite, to reward or punish,” from yāt – “to keep peace, to marshal, to animate, to impel men to exertion.” Of the Mitra-type incarnation Menelaus it is said: “And himself he moved among them, confident in his zeal, urging his men to battle; and above all others was his heart fain to get him requital for his strivings and groanings for Helen’s sake” (Homer, Iliad, 2.585-90). Lugh likewise is the one depicted “urging” his men to fight, in nearly the same words: “Lug was urging the men of Ireland to fight the battle fiercely” (Cath Maige Tuired, 129).

- Lugh is also protected by his men in the early part of the battle, just as Yudhishtira, the incarnation of Mitra is treated in the Kurukshetra War.

- Lugh is said to be the originator of assemblies. Iranic Mithra is called the “chief of assemblies among chiefs of assemblies.” Also, “According to the dindsenchas it was at a great peace-making assembly held there that the death of Lug was encompassed by the three grandsons of the Dagda” (Rees and Rees, 158), while Menelaus’ wounding (symbolic death) happens during the great peace treaty of the war.

- Lugh’s fiery spear may be a sort of lightning weapon, while Iranic Mithra also wields the lightning weapon, the vazra, and Roman Dius Fidius has the similar fulmen. A lightning weapon is by no means the sole property of “the thunderer” in IE myth, as several other Vedic instances show (Rudra, Varuna, etc.).

- The mythic framework of Lugh/Lleu also matches the framework of the Roman Mithraic mysteries: the sovereign of the daylit sky overcoming the rival sun god to become the victoriously perfected solar sovereign (=Sol Invictus).



Lugh is easily confused with many other god types due to the fact that he is the many-skilled god, but this “overlapping” quality is actually fundamental Mitraic theology: the entire divine cycle flows into the Mitraic god, he is the culmination, the All-God who rules the “second half,” the “day.” In the case of the equally late-coming and lightning-wielding Mitraic god Zeus, he vividly enacts this theology by literally swallowing his predecessors to absorb their powers. When the “Mitra” and “Varuna” types are properly understood, it is difficult to see how Lugh’s powerful Mitraic character could be missed any longer.

- O’Gravy, The Sun Riders
@solarcult

I sit here upon my couch, deep in gloomy thought.

Nietzsche had a very specific critique of where he thought Plato went wrong in his framing of “Being.” He wasn’t throwing the whole ocean of Greek philosophy out, and if he was then he wasn’t trying to follow Indo-European mythology, as we are.

What’s so strange and hopeless about this whole “debate” is that what the IE tradition has preserved regarding the origin of the cosmos and the Absolute is consistently ignored, or people simply aren’t aware of what has been preserved on the topic.

In both Vedic and Celtic mythology, the primordial origin is a pillar or tower (Vedic Skambha, Irish Tower of Breogan). The pillar is the widespread perennial symbol of the Ineffable Absolute, the Brahman etc. The name of the Irish tower (The Tower of Breogan in Brigantia) even comes from the same root as Sanskrit Brahman, hinting overwhelmingly at a shared origin.

Even more: the first deity to leave the Tower of Breogan and to set everything in motion in Irish myth is Ith, whose name means something like “pap, grease, corn.” The first cause emanating from the Vedic Brahman is Viraj, who is esoterically identified with “Food.”
Such a strange esoteric identity for the deity who is the first cause issuing from the Absolute in both Irish and Vedic myth is impossible to explain other than to once again assert the shared root of Breogan and his tower in Brigantia with Brahman and its Skambha Pillar. This idea cannot have been imported from Platonism to Irish myth, because the concept of the first cause as “food” does not exist in Platonism. It therefore must have been a concept shared between Irish and Vedic myth at the time of IE unity. Ith goes forth to meet the equivalent of Ymir (Mac Greine) and ends his life there (is absorbed). Thus Ith is equivalent to Audhumbla in her giving of sustenance to Ymir.

There is an Irish Brahman. And in Welsh there is one again, Dyfnwal Moelmud, meaning something like “World King of the Bare Silent Mound,” also called Mynogan, “The Silent”. Although we can’t say exactly how these figures were conceptualized by the ancient Celts, no one now can say “true pagans didn’t believe in anything like Brahman.” They would only be speaking for themselves and would show themselves to be uninformed of the evidence available for anyone to see in the myths (Greek myth provides further examples of mythic first principles).

This sort of complete denial of the issue leads to an inability to answer several questions regarding Germanic myth as well:

⁃ We can all agree that the Irminsul pillar is an “axis mundi,” which implies or creates a center.
So do centers exist or not exist at all? What makes it possible for centers either to arise at all from chaos or to exist in any sense at all? Or are they mere illusions to the core? If they are illusions, then why would anyone have valued the Irminsul so highly? To say that centers are illusions would be a potentially heretical diminishing of the Irminsul as a meaningful axis mundi (and would be similar to saying the world of Order is all a dream), so centers must have existence that is either a prori or is produced in particular instances.

⁃ Is the Irminsul eternal, or does it arise from “chaos-without-a-center” at a certain time? If it arises from chaos without a center, then what is it within chaos that makes this production of a center even a possibility? That something within chaos capable of producing a center would then be no different from the centering principle, what Platonists chose to call the One.

If the Irminsul is instead eternal, then it is the center of the cosmos that nothing comes before, which is what the Skambha of Brahman, the Tower of Breogan, and the Ineffable One are.

The Platonists say that the Ineffable One is not numerically One, nor is it a Thing. So much of the confusion surrounding this topic could be avoided by remembering this point. The Platonic One is a paradoxical and unthinkable principle that is not actually One, according to the philosophers themselves.

There is no question that the myths provide evidence of European pagans and ancient Vedics conceptualizing the relationship between Chaos and Order, Formlessness and Form, the Nonexistent and the Existent, from the earliest times. The waters or other chaotic element is always juxtaposed with the first divine being who arises from them in some paradoxical way: chaos produces order, a center. But as the Rig Veda says of this state of affairs, “the sages searching in their hearts saw the kinship of the Nonexistent [the waters] and the Existent [that which has a center].” Each one of these two things is within the other, chaos is in order and vice versa, and so the thing that makes their interpenetration at all possible can only be gestured at as an Ineffable foundation, a featureless pillar beyond numerical unity or conceptual understanding.

How then should that “Great Pillar” be understood? If we push very hard on the idea (which the Platonists agreed with) that the Ineffable origin is not a thing at all, does a yawning “gap” become a better image for it than a pillar? Is there a difference between these two? Does one precede the other, or is one at the center of the other? Where is Irminsul in relation to Ginnungagap? In Celtic and Vedic myth we see a Pillar/Tower, where in Greek and Germanic myth there is something more abyssal in the same place, but these may be the same incomprehensible axis seen from different angles.

I believe there is room for disagreements on these questions as there are disagreements within Platonism and between the Vedic rishis themselves, or as there is among the archaic metaphysical Greek poets who came long before Plato. How Being and Nonbeing should be conceptualized is the core of the problem, as Heidegger rightly showed, but Plato himself was aware of this too. Both were commenting on the same structure: different conceptions lead to different outcomes, but the core structure is not vastly different.

What we can’t do is sidestep the question of how the waters of chaos relate to the first being who arises from them, of what underpins these and allows them to interpenetrate, what makes possible the relationship of non-center and center, because the duality of waters of chaos and first being is at the foundation of our myths.

If we sidestep these questions we are doing what our ancestors did not do, for these questions form the very structure of the myths they left us. From Breogan’s Tower the Dark Waters (Muirthemne) and the World Tree god (Bile) are born as siblings, side by side. If a person says the true answer is to avoid conceptions altogether, then they are merely proclaiming themselves at the level of the Absolute already, prior to the arising of any conceptual dualities — whether they are really there or not.

Even Nietzsche did not go around this problem: for him the cosmos was a Will to Power amid Chaos, neither one being completely reducible to the other.
How is that fundamentally different from the opposition of an ineffable centering principle (Brahman/Skambha) polarizing Order amid Chaos? The answer is that it is not different in structure, it is only one way of thinking about the same unavoidable set of oppositions, which are likewise framed in his opposition of the Apollonian (Ordering/Individuating Principle) and Dionysian (Substrate of Potent Chaos).

There is no question then that Nietzsche was thinking in terms of metaphysical first principles of his own, they were simply more resiliently embedded in myth than most philosophical concepts are. His fundamental observation regarding both pre-Platonic and Platonic philosophy is that it demythologizes. The same resilient embedding of metaphysical principles within myth holds true for the mythic poets of our archaic traditions.

⁃ O’Gravy, The Sun Riders
@solarcult

https://t.me/TheBoglord/2849

This stuff with Breoghan, the Irish Brahman, is so big that people have difficulty computing it and grasping how far-reaching its impact is. Much easier to try to ignore it, for as long as that works.

Being an Irish pagan I don’t have that luxury. The Irish tradition is clear: the concept of something like Brahman (Breoghan) was at the foundation of their religion, the religion of my ancestors, as the myths have left record to us. The Welsh tradition adds further support to this notion. If the Celtic and Vedic traditions have this concept with all its exact mythic elements shared between them and no borrowing has occurred (borrowed from where?) then this Breoghan/Brahman went back to Proto-Indo-European religion. One positive proof is worth more than a million gaps and assumptions. One photograph of the murderer firing the murder weapon at the victim puts to bed all self-confident speculation. Facts don’t care about your feelings. For anyone dead-set on seeking the truth of the matter, this is where you are obligated to look.

Now personally I think the location that Breoghan’s Tower is situated in could symbolize a sort of void, whether chaotic or not, a la Ginnungagap, but that much is not made clear by the Irish texts. It is certainly in some sort of symbolic other realm.

The implications of this are also hard for many to grasp because I have not explained the issue in depth with all the clarifying proofs. Currently I am outlining my second book doing just that, as this is something that will take a book to fully explain.

This will be a complete explication of the Celtic metaphysics as far as the myths reveal them and what this can prove and settle once and for all for Indo-European religion at large. It will go into the theology of primordial deities such as Breoghan, Cernunnos, Bile, Mil, Muirthemne, Ith, Esus, Derg Corra, and others. None of this has ever been done with accuracy before.

This project will take a couple years at least to complete, as I have many family and work obligations that prevent me from even beginning.

In the meantime, my first book is a necessary preliminary for the next one. It leads up to the question of Breoghan by identifying most of the other deities who come after him. Without the groundwork of the first book, none of what I am saying about Breoghan will make any sense.

I’m taking this opportunity to post the link to my first book again, since buying a copy now should allow you to receive it by Yule, and it would make a fine gift for any Celtic or Indo-European myth obsessive:
Taliesin’s Map: The Comparative Guide to Celtic Mythology.

And as always this material is also freely available on my blog.

- O’Gravy, The Sun Riders
@solarcult

New video up summarizing the case of Lugh/Lleu. Lugh is the Lawful Sovereign, the Celtic equivalent of Vedic Mitra, god of daylit sky, justice, and the contract.

Lugh is Mitra (Celtic Mythology Decoded)
https://m.youtube.com/watch?v=ssNuA_zj-Tc

- O’Gravy, The Sun Riders
@solarcult

The Breoghan Royal Flush:
The Irish/Scottish Absolute

As I said, there is a Gaelic Brahman.

Learn about him below.


https://telegra.ph/The-Breoghan-Royal-Flush-The-IrishScottish-Absolute-11-29

- O’Gravy, The Sun Riders
@solarcult

Hail Breoghan of the Tower,
the wrathful, the gentle, the good,
he who is strength, he who is noble, he who is fame, he who is the beautiful,
the food, the wood, and the ember of the universe,
who contains both the dark waters and the sacred tree,
the warrior, the builder,
the shining-white,
without falsehood,
of the combats,
of the valorous deeds,
of the shouts,
the ever-victorious.



Learn about Breoghan, the Gaelic “Brahman.”

https://telegra.ph/The-Breoghan-Royal-Flush-The-IrishScottish-Absolute-11-29

- O’Gravy, The Sun Riders
@solarcult

☀️ Sun Riders ☀️

Ullr, Bres, and the Winter Solstice

Ullr (“shining glory”) is also the male Germanic god of the Sun, matching the Irish Bres and Welsh Gronw Pebr, Greek Helios, Vedic Surya.

The archery and skiing or snowshoeing combination found in the myths of Ullr and Skadi was clearly seen by the ancient Germanics as emblematic of the activities of sun gods, since Skadi, the “shining bride of the gods,” is likewise a type of sun goddess (a sun princess of sorts (see: Etain, Ariadne, Sukanya)).

The intense connection of Ullr to rings is another explicit solar symbolism, also seen in the myth of Bres (a ring from his father given to him at birth) and the incarnation of Surya, Karna (earrings from his father given to him at birth).

The myth of Bres’ Sun God father Elatha conceiving his own reincarnation, Bres, is then obviously the myth connected to the winter solstice: The Elder Sun of the old year conceives his own reincarnation, the Sun God of the new year. As the dark of the cycle reaches its peak, the new sun god is fathered by the old.

The Vedic parallel, Karna, is also sent down a river in a basket after his birth as the son and re-incarnation of the Sun God Surya.

This has a notable similarity to the Danish legend of Scyld Scefing, who is also floated across the waters in a boat upon his birth. Thus the legend of Scyld could also have its roots in this same Sun God mythos.


Happy belated Winter Solstice, Hail Ullr, and Hail Bres, the newly born God of the Sun!



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Read more about the sun gods Ullr, Bres, and Surya
here: https://taliesinsmap.blogspot.com/2020/05/ullr-and-bres.html?m=1

- O’Gravy, The Sun Riders
@solarcult

The Runestone of Ullr, the Norse god of archery, built upon the crest of a precarious cliff.

🌜🍷MIDIR IS SOMA🍷🌛

The myth of the Irish god Midir resembles the Vedic legend of a figure named Chyavana so closely that they must come from a shared origin. By comparison of these stories to the Vedic hymns and to gods of other pantheons such as Dionysus and Njordr, the identity of Chyavana can be settled: he is an incarnation of the god of lunar sacred liquid, Soma, whose marriage myth is told in Rig Veda 10.85, and by a transitive deduction, the Irish Midir also reveals himself as a form of this same lunar “Soma” god.

The Irish case, as found in The Wooing of Etain is as follows:

- Midir has his eye poked out by a sprig of hazel thrown by a group of playing youths.
He demands a recompense for this injury: the beautiful princess Etain. She is given to him, and they marry.
A second wooer now intervenes and temporarily takes Etain away, but Midir regains her and then forces the second wooer to participate in a magical “choosing test” in which Etain is transformed into a swan and placed among other swan maidens (near water). The wooer chooses the wrong swan maiden, and so Midir and Etain remain together.

In the same story, Midir helps Aengus to retake the sacred burial mound that is his inheritance from the chief god Nuada. They militarily threaten then trick Nuada, and then Aengus wins the burial mound. In another tale Aengus is said to partake of the food and drink of immortality.

The Vedic tale is as follows:

- The eye of Chyavana (incarnation of Soma) is poked out by a clod of dirt thrown by playing youths.
In recompense, the king gives his daughter Sukanya (incarnation of the goddess Surya) to Chyavana to wed.
After meddling in their marriage by trying to woo the princess, the Asvins administer the magical herbal paste that renews youth to the aged Chyavana.
Chyavana and the princess undergo a “choosing” test connected to water in which the princess must pick Chyavana out in his newly youthful form while he stands next to the Asvins. She chooses correctly and they live happily.
To aid the wooers in return, Chyavana goes with them to confront the king of the gods, Indra, to help them gain their rightful place in the Soma sacrifice. Chyavana magically paralyzes Indra and he finally submits, allowing them to take their rightful place among the higher gods and to receive the soma sacrifice, the drink of immortality.

This “Chyavana and Sukanya” are demonstrably incarnations of Soma and the sun princess goddess Surya: In Rig Veda 10.85, Soma and the daughter of the sun, named Surya, get married. The Asvins are rival wooers of Soma but in the end they join the marriage party, and then become priests of the sacrifice. This is the same myth as the Chyavana myth, and is proof that Chyavana is an incarnation of none other than Soma. Sukanya is great-granddaughter of the sun god Surya, such direct descent being a common indicator of incarnation. The direct parallel of Chyavana and Sukanya with the deities Midir and Etain, Dionysus and Ariadne, and Njordr and Skadi confirms their identities as Soma and the sun princess Surya (see for example the birth myth of Chyavana and its extreme similarity to the birth myth of Dionysus).


This basic myth structure appears in the Germanic myth of Njordr and Skadi, the Welsh myth of Arawn and his wife, and the Greek myth of Dionysus and Ariadne. This is what I have called the Great Lunar Cycle, which centers on the marriage of the Soma God and his Sun Princess wife, and then subsequently tells of the marriage of the Gandharva, Agni, and the Asvins to sun princesses of their own. This sequence of marriages, Soma, Gandharva, Agni, and the Asvins, all to sunbeam princesses, different forms of the goddess Surya, is a mythic enactment of the Indo European marriage ceremony as we have it recorded in RV 10.85 and the Grihya Sutra of Apastamba.


The closeness of this mythic correspondence even down to uncanny details makes it very clear that the Irish god Midir is in the mythic position of the god of lunar liquid, Soma. The rest of Midir’s characteristics confirm this identity.

- Midir’s name comes from the Proto-Indo-European root *med-, meaning “to measure,” while the English and Germanic words for the moon come from PIE *meh1-, also meaning “to measure,” the moon being known as the measurer.

- Midir has magical cows and a magical cauldron, embodiments of the sacred liquid, which are stolen from him, just as his Welsh counterpart Arawn has a magical cauldron stolen from him.

- As three cranes guard Annwn, the Otherworld domain of which Arawn is lord, Midir also has three cranes which guard his sidhe mound fortress.

- As the parallel of Arawn, the Welsh lord of the Otherworld, Midir is also lord of the Otherworld. The lunar “Soma” god is king of the Otherworld because the domain do the moon god was the destination of the dead who had followed the lunar path in the Indo-European worldview, this being where the dead would be regenerated for reincarnation, aided by the inexhaustible regenerative power of the moon.

- Midir is described as carrying a silver shield, a possible lunar symbol.

- In one of his only physical descriptions, it is said of Midir that “He was fair at all times but on this night he was fairer”, a possible coded reference to a moon that has waxed to fullness.

- His demonstrated magical powers are to put to sleep and to disguise himself, powers consistent with a nocturnal-centric god.

- Midir has a five-pronged spear, likely a fishing or eeling spear, demonstrating another connection to the waters, over which the Soma god rules in his special capacity.

- Midir’s marriage to the sunbeam goddess Etain is thus the union of sunbeam and lunar waters. After this union, Etain goes through a triple transformation ending with her taking the form of a purple fly. This fly sheds liquid from her wings carrying the same curative and sustenance-giving properties as the soma drink in Vedic myth. Finally Etain in the form of this fly is swallowed in a goblet and reborn once again. In the Veda it is said that the goddess Surya, wife of the god Soma, purifies the soma drink. The transformation of Etain may then be the enactment of the purification of scared liquid after her sunbeam essence has united with the lunar liquid.


The Great Lunar Cycle is a massive pattern that explains the sequences of marriages of many gods in each branch and underlies the later mythos of the Holy Grail as its oldest substructure. All of its details cannot be described here, but the consistency of its pattern allows us to conclude with confidence that Midir, the measurer and mead king, keeper of the magical cows and cauldron, husband of the sunbeam goddess who sheds a life giving liquid, is the Dionysian “Soma” type god, the Mead god, and the true underlying identity of the Grail King.


I’ll note that one additional piece of evidence showing Chyavana to be an incarnation of Soma is that not only is he able to overcome the chief god, Indra, with his magic, but in doing so he creates a monster named Mada, meaning roughly “drunkenness” to help in the battle. The name Mada is linguistically connected to the word Mead, and the scholar Georges Dumezil suggests that the monster is a sort of embodiment of the soma drink itself, as Kvasir in the parallel Norse myth is an embodiment of the mead created by the gods immediately after their own internal war.

As such, Chyavana creating a monster that embodies the soma should strongly suggest that he is an incarnation of the god who controls this sacred drink, Soma himself.

If you’d like to read about the many other pieces of evidence showing overwhelmingly that Chyavana is Soma and that Midir, Arawn, Njordr and Dionysus are their Western counterparts, this can be found the longest section of my book, entitled “The Great Lunar Cycle.”

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Read the full article “The Great Lunar Cycle” here: https://taliesinsmap.blogspot.com/2020/07/the-great-lunar-cycle-horse-twins-and.html?m=1

- O’Gravy, The Sun Riders
@solarcult

New video version on the above post is out.
Midir = Chyavana.
Chyavana = Soma.
Thus Midir is Soma, the lunar god of the sacred liquid.


Midir is Soma (Celtic Mythology Decoded)
https://m.youtube.com/watch?v=XNe7rD8Z4V8

- O’Gravy, The Sun Riders
@solarcult