This video presents evidence that Proto-Indo-Europeans and their Celtic descendants personified the absolute (Brahman) as a deity, using the Irish figure Trefuilngid Tre-eochair as a parallel to the Vedic Brahman described in Rigveda and Aarvaveda hymns. The analysis demonstrates that Trefuilngid's characteristics—being the 'triple supporter' (foolak), the 'three-edged' one (Treyoker), and the one who 'meets out the regions'—closely match the personified Brahman's attributes in Aarvaveda 10.8, including being the pillar of heaven, the source of all regions, and the one who creates distinctions. This suggests that Proto-Indo-Europeans could have personified the absolute as early as 3000 BCE, challenging the assumption that such personification was unlikely or impossible.
Did the Proto-Indo-Europeans and Druids Personify the Absolute? The Story of Trefuilngid Tre-eochairHinzugefügt:
Hello and welcome to another stream on Talasin's Map channel. Uh, and today I wanted to kind of have a an impromptu stream um on a topic that um I've been researching this week and um I found extremely fascinating. So, I just really wanted to talk about it. Um it's such an important topic.
So uh central. It reaches very deep into the the um the deepest layers of Celtic mythology and also protoindo-uropean mythology.
if what we have to look at today um if if it lines up, if it makes sense in the way that I am suggesting that it does. So, hello James and welcome.
Thanks for joining. Um yeah, so I I mentioned this to some of my my uh patrons that I was hoping to have some time to discuss this because um yeah, I just I just get onto these topics and it's just kind of um kind of, you know, blowing my mind and uh I'm I want I want to share what I'm what I'm looking at in the moment. Um so this this will be a little bit more stream of consciousness. If you guys can uh follow along with that then I think it will be very rewarding. But uh to get to the topic, this is all about um this deeper question of did the protoindo-uropeans and also the druids, the the cults in general, did they personify the absolute that is to say the the sort of Brahman, the one, whatever name they would have used for it. Did they personify it as some sort of personified deityike being or not? Right? This is one of these sort of pressing questions um which is unknown, unanswered. Um and yeah, it's touches on these theories about the axial age as James brings up the sort of uh knee-jerk um un you know when we are in the dark in on the so many of these questions due to lack of evidence. So, so the fallback um supposition for this type of question is that it either didn't exist for them or maybe they maybe if it did could have been was it you know some sort of abstract abstraction that they sometimes referenced to or whatever. um or did they have, you know, some sort of deity that was not an absolute different ways that that um people might think um things were way back when in 3000 B.CE and before in the protoindouropean times, right? But the thing is right I as the evidence I brought out um with Brihan the figure of Brihan in the Irish material um as people who have followed along know I already think that this proves along with a bunch of the other other evidence I've brought forward this is the sort of key piece that shows that um the protoinduropeans had an absolute figure is is Brian this picture on screen now is the picture of Brihan's tower and the statue of Brihan uh that's in Spain and um yeah there is this tower here that it is the story is referencing to um so it's a nice image to keep in mind what we're talking about but basically um to not get too deep into the weeds the key piece of the theory is that um if the vadics have an absolute And he's called the Brahman, right? It's called the Brahman. And it has certain very specific features to it in the earliest parts of the Rigveda, for example, that it is identified with um the scamba or tower or pillar of heaven. For example, in Rigveda 4.15.5 and um I believe 4.14.5.
There's a couple there's two um hymns back to back that mention the scamba of heaven. The scamba of heaven, right?
[snorts] And um it is treated as the power propelling the sun itself underlying the sun allowing it to fly through the sky. So and the poet is um referencing this power uh that is is somehow more powerful more um fundamental than the sun itself, the deity of the sun. And it is called the scamba of heaven. It is addressed in in those hymns with specific mystical language saying what is this scamba of heaven? What is this power? Um rather it says what is this uh determining power this self power called um well let's see let's look at the hymn right now so we can um orient ourselves because this is from the uh first layer the early earliest layers of the rigveda okay so what is the power by which he travels.
And the word for power here is one that I want to draw our attention to.
It is called I will switch over here one.
So this is our keyword for for the moment.
And as you can see um means free will even um offering libation and then power at the end and it is usually um referred um let's see it's usually defined as power by trans translators um which we can see with Jameson and Britain and and um and others but we see here um Okay.
What is the power that is that word?
It can mean power or um means self and da means like determination.
So a self-determination implies this selfrecursive um power acting upon you know um or originating from within oneself. So it's like this um spontaneous um outflowing power from from itself you know so um it is the source it is an origin point of this power. Um so what is the by which the sun travels in the sky who has truly beheld him who as the collective pillar of heaven. So that is the word uh right here scamba.
It's it's rather diva scamba right dva scomba. So dva means sky and scamba means uh the pillar or um also can mean tower or prop support fulcrum [snorts] things like that. But it refers to um like this pillar that acts as the determining self-power within the sun. And so it's all right here in and this um exact these exact lines repeat in I think 4.13 or 4.15. So there's two hymns back to back that have this same reference and you can see the questioning what is the power by which he travels. This is rare in the Rigved.
It's not the normal mode that the uh the vdic operate in. When this sort of questioning gets in invoked and used, it is a mystical mode. And so you can see this this sort of mystical questioning uh that is directed and the answer is you know that it is this mysterious scomba of heaven and the word scamba is the key here that we'll go back to.
Okay. And it sustains the sun and sustains the sky. Right? Okay. So then of course as I've gone into um plenty of times uh let's see the aarva okay the aarva 10.7 expands on this exact concept of the scamba because they have um it has the hymn to the scamba and the scamba again is the uh the pillar, the tower. Um it can mean pillar or tower even in Sanskrit actually. Um but it is usually referred to as pillar or prop.
So let's pull this up.
So uh the pillar of fulcrum of existence and you can see the entire hymn is made up of these exact mystical questions just like we saw in the um Rigveda book before just and it's continuing the same sorts of things that um you know this self-power that is even within um uplifting the sun. Okay. Uh which of his members is the seat of fervor? That is which of scambos? Which is the base of ceremonial order? Where in him standeth faith, holy duty, truth? Where where in what part of him is truth implanted? Even agny and the light. Um and then let's see. Um son in whom as their appointed place rest fire, moon and sun and wind. Who out of many tell me is that scomba? Okay. So um and he is called uh the lord of life and the loftiest power divine supreme. It's he's referred to as a hymn repeatedly him. Um he knows him. But in this hymn it is a it is a a pillar. It's an abstract object in that framing. Even if they call it him um it is still a a pillar. However, um there is a second linked hymn with this one that follows right after it. So the scomba hymn is um 10.7 and then 10.8 is is um literally a continuation of the same um but it is speculations on the supreme being and cosmogonical and theological subjects. So if you read these back to back you can see that they it is continuing the um hymns the himnel um you know address to the scamba but um beginning to personify it more as this um sort of being. Okay. So um worship to Loftiius Brahma, Lord of hath been and what shall be. To him who rules the universe, heavenly light is all his own, upheld by Scomba's power. These two, the heaven and earth, stand fast. Scamba is all this world of life. Whatever whatever breathes or shuts an eye. Um, and then as we go on, um, lots more go into.
Um so the sage who knows etc the kindling sticks will comprehend what is most high will know the mighty Brahmanana. So this is referring to you know the there's like the some of the earliest mentions of the word Brahman or Brahmanana different forms of the word of the name Brahman um referring back to the scamba itself personified as like a being a Brahmana.
So we'll know the mighty Brahmana um one is yet finer than hair. Yes. uh and hence the deity who grasps with firmer hold is dear to me okay we'll go into uh some more of these passages but I want to just get across the idea that the scamba we have the scamba hymn and then the one right after it is about the brahmana who is like the personification of that scamba and if you read them back toback it it's pretty clear that's that's what's happening at the very uh last passage it says Um, men versed in sacred knowledge know that living being that abides in the nine portaled lotus flower enclosed with triple bands and bonds. And so I believe that this could be a reference to um like a body, the nine portaled lotus flower enclosed which were like uh like the soul within a body. Whether it's a human body or a divine body, I'm not sure. But um the the um nine portals refer I think to the portals of a body.
And so it is a being that abides um you know it could be a reference I think to the atman and this concept that the soul as it says here um the atman equals the Brahman. So um somehow this hymn is reaching a conclusion identifying this being as the soul the undying soul that abides within the body as well you know in its its um deepest essence so to speak and that he is the atman and you know he is the soul and that is also the the brahmana okay so if you can kind of connect those ideas you can see what I'm saying but he is desireless Careless, firm, immortal, self-existent, contented with the essence, lacking nothing, free from the fear of death is he who knoweth that soul, courageous, youthful, and decaying. Okay. So the the thing is right with my my argument about biohan is that if the vdics have brahman and his particular definition is that he he has this name with this root word um which which I've gone into uh brahman uh it's b h e r g protoindouropean referring to strength also loftiness but um anyways uh Is it Yan Gandha? He argues that the real original meaning was more about strength which I I I like that that reading personally because it connects I mean Yan Gandh is like um one of these um greatest Sanskrit greatest Vadic scholars of the entire 20th century or of all history. So he's he's not just anybody and he's he makes this argument that um Brahman the root of Brahman in protoinduropean and invadic material it's coming through uh meant uh strength or strong force uh uh growth power so some something like that but having to do with strength um and then you have uh that carrying through into Bolan who apparently comes from the same root word as I've gone into and his name uh more clearly also is connected to strength. He's once called um Bhan a sky of strength and and his alternate name is Brigus which means strength. Um anyways this root word brie in in Irish is more clearly also attached to strength the meaning of strength. Okay.
So, uh yeah, that this is what I'm this is what I'm addressing very quickly right now is that um some believe and and Yan Gandh goes through all of the um opposing theories that it that it originally meant high in his article called uh notes on Brahman. So, I recommend finding that to read his full argument. He argues that this wasn't the original meaning that high is like um a secondary meaning that it obviously means high and exalted but the root word he's arguing um should have meant especially in the protoinduropean phase you know that that it originally meant strength and that yeah it's a broad meaning word that that has you know it can mean um thickness and width and um and highness as Well, but these he's he argues are not the fundamental meaning. So there are disagreeing uh arguments and scholars disagree on this. So um yeah. Okay. So so the point is um if the Vic Brahman comes from this same root word that you know with a specific root word with this meaning his characteristic is that he is the pillar.
He is the scomba of heaven. Right?
That's his number one identification.
His earliest identification. The only other thing that is equally [clears throat] number one or 1B is that he in the Rigveda is that the Brahman is the um imperishable syllable. Akara in um Rigveda 3.55.1. Okay. So that is equally or you know it's um yeah those are those are side by side.
He's either the syllable or um the pillar in the earliest mentions. Um okay. And thirdly, he is prior to being and non-being which are characterized as the waters and the god of being who is Brahma. And this appears in um the scambahim itself. Okay. So this who out of many tell me is that scomba in whom men recognize the waters Brahma in whom they know the worlds and their enclosures in whom are non-existence and existence. So you can see in this passage right here that waters stands for the non-existence.
Brahma who we know equals the totality of existence or being is his juxtaposed um you know [snorts] contrary in this pairing. Um and so this this spells it out here that waters and Brahma are both within the scamba you know subsumed um you know encompassed by the scamba um and that that's the same as non-existence and existence essentially.
Okay. So this is the characteristic of the Brahman in in this aaraveda um that um oh okay I'll link that. Yeah sure I'll send this link this is the the key you know this is the key this and the hymn right after it in the vda are the keys for this stream. I'm really going to go into the the uh 10.8 eight the the next one a bit more for this stream but this is the foundation understanding that um yeah the Brahman is this pillar he is above the paired opposites of waters and and the god of being and that is equivalent to being you know non-existence and and and existence okay so um if that then holds you know if if we have that if we have um a figure who matches that very closely in the Irish material then this is an argument for um that existing in protoinduropean times right let's say there was an identical um duplicate of what I just showed you in the Irish material we would have to conclude that that was either borrowed from Indians or um you know they they're tracing to a shared route in the protoinduropeans right we obviously do not have an exact duplicate but the argument is that Brioan has enough um information, has enough frameworks around him, his description matches this closely enough that it appears to be saying the same thing because yeah, I think yeah, [snorts] and um yeah. Yeah. Uh so we have of course I go into this way way more in depth in in other places. I don't want to get too caught up on Brioan. is just saying that Brioan is the first piece of evidence and I'm going to add another one um with with our next figure, right?
Um but Brioan his uh main feature is that he is the owner and builder of Brioan's tower of the the great tower that is at the beginning the very beginning point of the Sons of Mill uh sequence where they invade Ireland and that is a coded creation myth. So he is the starting point of this coded creation myth of the sons of mill invasion. Um and essentially um his sons match the pattern of the creation myth in the vadic material as I've gone into but he has like uh 10 or 11 sons different numbers in different sources but two of them are mirthvia the which means dark ocean and bila which means sacred tree from Bila sacred tree all of these god all of the other main gods of the story descend essentially the the main actors who who are like um aver the primary divinity that we we have gone into a lot okay so he's like it's like Odin afin is like to Odin so um the main line of gods come from bila bila means sacred tree and in the vadic material brahma aka prajapati is identified with the sacred tree. So because he is the totality of existence. Well, the sacred tree is the symbolic totality of existence or the sacred tree grows from Pjapati/ Brahma's head. So there are different variations on this um where it's either called Brahma's tree or the tree grows from his head or things like that. So that the sacred tree um is like the bloom of being the blooming world of being of existence right um and Brahma is its lord and um yeah he's he's its ruler and embodiment he Brahma embodies Brahma aka pjapati embodies the totality and is juaposed to the dark waters as we see in the skahim while the sacred tree god Bila uh is juxtaposed with his brother Mvnia dark from Bila then all of the gods um all of the uh hemorrhed gods descend that match the vadic creation myth. Okay. So um because of that we can suggest that um we have the dark waters and the god of the sacred tree juxtaposed side by side just like in this hymn and above them is someone named Brihan. His name comes from the exact same root word as Brahman and his primary symbol is the pillar or the tower rather, right? The tower which which is equivalent to pillar. Okay. So, um to me that uh because of the the the depth of that parallel that I've gone into elsewhere that I'm not going to repeat here today um because of the precision of the mythic events that unfold in the creation myth, the coded creation myth that is there um with Aver Finn and what they do. Um because of that to me that is extremely strong evidence that this already existed that the protoindo-uropeans that the that rather the Kelts had a Brahman and his name was Brihan. He's right there above the dark waters and above the sacred tree. Okay, that's it's kind of all you need to know to get the gist of this. He's above them prior to the dark waters and the sacred tree which is all being um is Brian and he is the lord of a tower. The tower is like the unblooming tree. The the tree that has not bloomed, you know, the eternal pillar. Um the the the tree is like the blooming world of being. Okay. This is the sort of symbolic just position that you're seeing. Um yeah. And so um because of that I I think that's a strong argument that the um Kelts had a Brahman that would have been similar to the Vadics because it is transcending the sacred tree which is being and the dark waters which is its obvious contrary. Um, so therefore it must have had similar a similar framing in that it transcends those things um and that it has this meaningful symbol of the pillar all of that. But what this doesn't necessarily tell us in my opinion is whether they actually personified um this biohan in their sort of uh myth in their in their original mythology or if he just became personified in um the process of humorization. Right? So this is a hemorrhized story of Bhan. Um this this parallel to me doesn't settle that question. It just tells us they had some concept of a of an absolute. Okay. Like it's not that hard to believe that they did. And the continuity between these shows that that is um yeah, I've gone into this elsewhere. This is not what the topic of the stream is about. Um but yes, I have uh yes, I can go into that a different place which I have um which I can post or something. Anyways, um so uh so yes um and this what uh the next parallel that I'm going to bring out does is it adds to this because it appears that we have this other figure called Tfun uh Treyoker and uh Trefun Treyoker is another mysterious figure right in the in the mythology And and um is is it bre? Oh. Oh, those are just variations. Yeah. Brethan, brethren, and bre. Um these are variations. I mean, your spelling I haven't seen a couple of that spelling, but um B r e o g h an b r e o g h. That is the one I see mostly, but also um b r e a c h d- an or whatever. Um that is a variation that is in the text. So there's a ton of different variations because this name is repeated in a lot of places.
Sometimes it's B re G O N like Bon Breon or whatever. Um and in another places he's called Brigus. B R I gu which is much more clearly from uh the same root as Bridg and um and Brahman. Okay. So the the alt if you if you have a hard time uh being sure about where biohan comes from brigus 100% comes from comes from uh the same protoinduropean root and um yes I have a strong argument for why we should trust that braille also does come from that route but I can't go into all that for this otherwise I'll just run out of time. So but yeah you I I encourage you to uh research that more yourself. It's very fascinating. Um, okay. So, uh, so for our next big piece that I want to get to is that, um, I realized that we have this figure Tun Treyer and I think once you understand him, what he's doing, he parallels the personified Brahmanana figure from Aarva 10.8 8 that I just went into where um 10.7 was about the pillar itself. 10.8 is where it's kind of being personified more as a a being that is like um yeah called the great Brahmana or great Brahman. Um okay. Um and this lord of life and things like that. Um and it's just um kind of amazing how closely a lot of what Trifun does matches to um the personified Brahman from Aarva 10.8.
Okay. So the same argument then follows which is that if the parallels are precise enough between what Trifonv does this personified Lord of life what he does and what the personified Brahmana of Aarova 10.8 eight does if those are close and precise enough in in how they're personified and what they're doing, what their actions are, it argues that the protoinduropeans could have had a um personified uh you know uh picture or idea of the Brahman even in 3000 B.CE even in the protoinduropean times, right? Um so this is hard to believe or it's rather, you know, sort of the the um supposition that that's unlikely based on lack of evidence. So what I'm giving right now is new evidence that that may have been actually possible and that maybe the protoinduropeans didn't have a problem with personifying this this being, this absolute, even if that seems um contradictory or um whatever. So Okay.
Yeah. Yeah, BR. That's the other one. B R E O G A with accent N. Exactly. So, um Okay.
And then Yes. Okay. So, here I'm going to read from the this is from the settling of the manner of Tara.
And Trifun Treyoker is this giant who appears when they're trying to um they're having a conference about settling the settling Tara and um dividing it up and things like that. And Finten is there. Finten of course is an aspect of Finn and Finn is like Odin. So it's like Odin is if you want to look think of it in comparative terms you know the high god his his sort of mouthpiece at least or an incarnation of him finten is there um and then this more mysterious giant appears which is trifuny and so the that sort of brings out this question of who is this giant who's coming to teach uh even and to to give things even to to Finton And who is this um this high god himself? Right? So um that is the question that frames this. All right. I'm going to pull up another document real quick.
Okay.
Well, all right. One moment. Apologies for this, but okay.
Okay. Okay. Here we go. [snorts] But yes, thank you for all the questions. Uh unfort even though I can't get into the etmologies, I've just gone into them. Um they take forever to go all the way through and I've gone into them before. But I do appreciate the questions and it is a good topic to discuss.
Okay, so where is my Okay, here we go. Hopefully this is the right document and [snorts] this is from the settling of the manner of Torah.
Okay, let's just read through this quote. On a day then in that assembly we beheld a great hero fair and mighty approaching us from the west at sunset.
We wondered greatly at the magnitude of his form. As high as a wood was the top of his shoulders, the sky and the sun visible between his legs. By reason of his size and his comeliness, a shining crystal veil about him like unto raignment of precious linen, sandals upon his feet, and it is not known of what material they were. Golden yellow hair upon him falling in curls to the level of his thighs, stone tablets in his left hand, a branch with three fruits in his right hand. And these are the three fruits which were on it, nuts and apples and acorns in May time. And unripe was each fruit. Unripe was each fruit. He stroed past us then round the assembly with his golden many colored branch of Lebanon wood behind him. And then further on, I have come indeed, said he, from the setting of the sun, and I am going unto the rising, and my name is Tulun Treyoker.
Why has that name been given to thee, said they? Easy to say, said he. Because it is I who caused the rising of the sun and its setting.
Further on, how many are you in this island? said Trifunath.
I should like to see you assembled in one place. We are not so few indeed, replied Conning. And if thou desireest it, so shall it be done. Only I think it will distress the people to support thee during that period. It will be no distress, said he, for the fragrance of this branch which is in my hand will serve me for food and drink as long as I live.
And they answered, "We have no old shanakis in truth to whom we could entrust the chronicles until thou did come to us. Ye will have that from me," said he. "I will establish for you the progression of the stories and the chronicles of the hearth of Torah itself with the four quarters of Ireland roundabout. For I am the truly learned witness who explains to all everything unknown."
and further on. And it was to me, said Fintam, it was entrusted for explanation and for delivery before the host, I being the oldest Shanaki, he found before him in Ireland, for I was in Tul Twinde, and at the time of the Deluge, and I was alone there after the deluge for a thousand years when Ireland was desert, and I was co-evil afterwards with every generation that occupied it down to the day of Trifoli.
uh came into the assembly of Conning Becklac. Therefore, it was Trefun questioned me through his knowledge of interrogation.
So, Trefun Treyoker left that ordinance with the men of Ireland forever. And he left with Finton, son of Bakra, some of the berries from the branch which was in his hand, so that he planted them in whatever place he thought it likely they would grow in Ireland. And these are the trees which grew up from those berries.
The ancient tree of Tortu and the tree of Ross and the tree of uh Magna and the and the branching tree of Da and the ancient tree of us.
And Finton remained relating the stories to the men of Ireland until he was himself the survivor of the ancient trees and until they had withered during his time. He was summoned by German son of Kerbal and Flan Febla son of Scanlan and Canella son of Alil and the men of Ireland also to pronounce judgment for them concerning the establishment of the manner of Tara. And this is the judgment he passed. Let it be as we have found it, said Finton. We shall not go contrary to the arrangement with Trifunath which Trefolith Treyoker has left us. For he was an angel of God or he was God himself.
Then the nobles of Ireland came, as we have related, to accompany Finton to Ushak, and they took leave of one another at the top of. And he set up in their presence a pillar stone of five ridges on the summit of Ushak. And he assigned a ridge of it to every province in Ireland. For thus are Tara and in Ireland, as its two kidneys are in a beast. and he marked out uh a forak there that is the portion of every province in Ushak and Finten made this lay after arranging the pillar stone.
Okay. So, Trifolon comes and he gives them the instructions essentially of dividing up um of dividing up the regions.
And um this is kind of what the issue what they were trying to to figure out, right? Um [clears throat] uh this is the lay that Finton says it is the five divisions of Ireland both sea and land their confines will be related of every every division of them um etc etc etc. Why is the division which the roads have attained perfect the arrangement dividing it into five?
So it's this whole um settling of the house of Tara. It's about deciding these divisions and um Trifonia is the one who comes and gives the gives what is needed, gives the knowledge um to make these divisions and relates them on to Finten because he finds Finten to be the eldest, the oldest and wisest shaki there to um receive his receive his wisdom about this his knowledge. Okay. So he it is the source of that those divisions are from Trefun. Um [snorts] yes and so um so there's so much there's so much here that's fascinating. Um let's see what I have what else I have in my little document here. Um so first of all actually um okay let's let's look at these parallels to these are passages from Aarava 10.8 8 that we uh looked at briefly before where it's discussing the scamba and its and the lord of life that is its um personification essentially the Brahman the personified Brahman. Um so we have forth from the full he lifts the full the full he sprinkles with the full. Now also may we know the source from which the stream is sprinkled round. So there's this depiction of um a you know he [snorts] is the source that is inexhaustible. So he's he's sprinkling out of the fullness which is um you know the uh well what I forget the Sanskrit word for it right now but um [snorts] you get the idea there. The source is inexhaustible. He's he's lifting from the full and sprinkling out the full.
Um, the man who knows the drawn out string on which these creatures all are strung. The man who knows the threads thread, he may know the mighty Brahmana or the Brahman. I know the drawn out string, the thread, the thread where on these creatures all are strung. I know the thread's thread. Thus, I know the mighty Brahmana. So, he is um the thread's thread. He is the essence of the essence, you know, is essentially what it's saying on which everything is strung.
Men count it men count as tower thing supreme non- entities conspicuous branch and lower man who serve thy branch regard it as an entity. So this is um this is from the scahhem actually I threw this in here just uh it it shows that there is this um awareness of a a sort of philosophy about um the branches of the tree being non- entity compared to uh the essence of the essence which is the true lord of life. Okay. So this it's it's it's it reminds of a lot of you know other philosophy that we could compare it to whether platonism or other things but not to say it's identical but um has this sort of vidantic uh concept there even in this hymn. Um okay he verily who knows the reed of gold that stands amid the flood is the mysterious Lord of life. There stood on high he who meets out the region. So um this is in Tharva 10.8. He is called he who meets out the region which is exactly what Trifolv is there to do in the story we just read. Um he is there to meet out the regions into green plants hath passed the golden colored. So somehow somehow he's um somehow the Brahma the Brahman here is the gold the golden color of the of the um supreess is going into the green plants. Okay bit mysterious that whence the sun rises that wither he goes the sun to take his rest that verily I hold supreme not in the world surpasses it. Okay. So the Brahman which is this is referring to this whole hymn is referring to is being called that whence the sun arises and that wither it goes to take his rest.
And of course when Trifolia first announces himself he says that he is from where the sun rises and he's going to where um it sets or something like that. Right? So that's his that's how he announces himself in the story. Um, forth from the full he lifts the full.
Okay, I just like that line. Um, men versed in sacred knowledge know that living being that abides in the nine portal lotus flower which I I I mentioned is like a mystical um description of a body I think [snorts] or the body the supreme body or the human body desireless firm immortal self-existent contented with the essence lacking nothing so this contented with the essence and um desire tireless, lacking nothing. This is um alongside firm. Firm is one of the key things here, but also contented with the essence is one of the key comparisons that we have here. Um free from the fear of death. Uh youthful and decaying, courageous. Okay. But contented with the essence because when Trifn appears, they say it will be um distressful for us to have to for people to have to um keep you up. you're this giant being that is you know you're going to you're going to eat you're going to need to consume a lot so it's going to be distressful and says I it will not be distressful because I consume only the fragrance of these um unripe fruits and or flowers or whatever um I think it's fruits essentially um and acorns that are on my branch that I carry around. So he's carrying around an unripe branch.
Um and he is he lives on the fragrance of this branch. Well, here in this hymn, the Brahmana is said to be contented with the essence. To me, contented with the essence is a exact perfect description of what Trifuned is showing himself to be that he is contented with the fragrance of the unripe uh blooms of his branch. And you can even look at the um the branch that he carries around.
The fact that it is unripe. It's very strange that um the three things on his branch are said to be unripe. To me, this is symbolic of the unmanifest state of the absolute. So, it's like um eternal youth in a sense because it's unripe. It will never bloom and become full and um be consumed and uh die wither away because it is ever unripe.
That is symbolic of the unmanifest uh of this being in a sense while while also containing like um eternal potentiality um potentiality of the unripeness that is unmanifest. Right? and he's contenting himself on the aroma of these um these fruits just like the the Brahmana or the Brahman in 10 inva 10.8 is contented with the essence lacking nothing and having no desire. So this is to me it's this amazing uh parallel to what Tfilnia is doing. Uh men know Hanagarba as supreme and inexpressable.
In the beginning, in the midst of the world, Scamba poured that gold. Uh so, Hanya Garba is another name of Brahma and Brahma is the Lord of the sacred tree. So, um Scamba, the Brahman, is the one who pours out Brahma like gold.
Okay. Um and uh well, I just found this interesting.
This combined with um the goldness going into the green of the of the plants, it's very similar to uh Trifun. He gives the seeds for the five sacred trees of Ireland. They're like the the main bila trees and it names the five trees that um trifolio gives these five trees and together they're they're kind of like um the embodiment in the world of the sacred tree you could say. Um yeah so it's it's just interesting because Scamba is the one who of course um is the father or the the uh the creator whatever uh of Brahma of praapati Brahma who is the sacred tree. So this absolute being creates the um sacred tree god who is to the totality of the cosmos and obviously like his his golden um glory or whatever goes into the plants and he is the lord of life and all of that. To me this is um yeah it is it parallels what Trifonia is doing when he um gives the seeds for the five u the five bees of Ireland which together represent like um this this um totality of they are like an earthly representation of the um divine world tree in a sense right which and that divine world tree is also So uh equal to pjapati or to the the figure the god bila that we have elsewhere. Okay hopefully that makes sense what I'm saying. Um fervor rests the holy words and holy laws repose on him when comes into the scene as as we read he's holding tablets in one arm and this uh branch with unripe fruits in the other.
So holy law reposes on scumba drif holds tablets and he's coming to make distinctions make divisions and give some kind of uh helpful yeah some some sort of knowledge wisdom to to the people into finton. Um so that could be potentially parallel to the holy law that and also the truth that reposes on scamba. Um okay scamba set fast these two the earth and heaven. Scomba maintained the ample air between Skumba established the six spacious regions.
This whole world scomba entered and prevaded. So um obviously Scamba is all about um upholding. He's like the pillar of heaven. So therefore he's like upholds heaven and the sun and all these things.
Um he's he's a support. The word scambo means support or prop or pillar. Um but also he is establishing regions and it's said before he meets out the region so he's also making uh divisions or somehow he is the found the um basis for making divisions right so the six regions is is another representation of the regions that are created just as the five regions of Ireland are created um from what Trifunia tells to Finton uh darkness is chased away from him. He is exempt from all distress. In him are all the lights. The three abiding in Pjapati. He verilely knows the reed of gold that stands amid the flood is the mysterious lord of life. So can again you know it is interesting that Tripfolith has like golden hair as well.
I don't know if that you know it's it's a small thing to add but goldness is is also attached to scump as we've seen. Um okay this is just this is actually from Plutinus. I just threw this in uh as another example of the what the one is described as seeking nothing, possessing nothing, lacking nothing. The one is perfect and in our metaphor has overflowed and its exuberance has produced the new. This product has turned again to its spaghetti. So the product being um the the noose, the mind, the divine mind is the product actually and that divine mind is paralleled by finte. So you can see this reflecting on how Trifniv overflows, gives his knowledge and seeds and things to Finten who then reflecting on that using that knowledge and information makes passes on those divisions to create the space the sacred space of all of Ireland which is like a cosmogenesis.
Okay. So Finten making the divisions of Tara is very much a um you know a reflection of a creation. um whether it's like the creation itself, it is creating the cosmos, the ordered world of Ireland. Okay. So it has this creation um level to it or element to it. Um and so um this product the noose which parallels finten has turned again to its begetter and been filled just like finten is with the knowledge and has become its contemplator. And so an intellectual principle or noose that station towards the one the fact that something exists in presence of the one establishes being that vision directed upon the one establishes the intellectual principle standing toward the one to the end of vision. It is simultaneously intellectual principle and being and attaining resemblance in virtue of his vision. It repeats the act of the one in pouring forth a vast power. Okay. So I'm just I liked that because Finton is repeating forward what Trefol gave to him in in in making the divisions which create the ordered being the ordered cosmos of Ireland which represents the cosmos in this story essentially. Okay. So um I should also say I wanted to point out that um Tara or Tever or however it's pronounced um is on the plane of Brega. So there's this larger plane of Brega that encompasses a larger region, but Teor is one of the main places in this plane.
Okay, it's a very central location obviously as we know it's it's identified with sovereignty and all of this stuff um centrality. And so I want to um just show that the the plane of Brega um is said to be named after Bria. Okay. So the location of the story of Trifoli is at the center the central sovereign um location within the plane of Brega which is named for Biohan. So it's taking place in a in the region named for Bokhan. Okay. So I don't know if this is a coincidence but it's another element that frames what's happening. Um I'm gonna let's see.
Okay.
gonna uh just open Den Shanahas of What do we have here?
Yeah. Okay.
All right. Can we see this?
All right. So, this is Moy Moy Brega or something like that. Um as you can see to it Brega the name of Dill's ox that is Dill daughter of Lu Manor who went from the land of promise or from the land of Falga with Tulin the druid of Coner the great son of Asher Shell son of Mess Buala. In the same hour that Dill was born of her mother the cow brought forth the calf named Fala. So, the king's daughter loved the calf beyond the rest of the cattle, for it was born at the same time that she was. Um, okay. So, this is a story about a calf being born at the same time as this daughter um this figure named Dill.
So that's a mystical thing that could have some deep uh meaning to it connected to some of the highest gods or the absolute that could that could have a deep layer that's very hard for me to understand at this point. But [snorts] then it says so that's one option for um the origin of the name Breg here or maybe it was named from Breokon by whom the plane was cleared. And then it says this is truer. This is truer.
Hence the poet said my bra palm of our origin. Palm of our origin. That's interesting. As far as tuam trevon without weakness uh the eldest of the heroes overseas, bragga overcame Brega. Okay. So I just wanted to point out that there is this is I'm not just making this up. Tara where this is all happening. It's on the plane of uh Brega which is in one of two in one of the two um explanations is named for Bokhan himself. Uh sometimes it's pushed to his Breocan's son Brega because Brian has a son named Brega very it's like a continuation of his own name essentially. But um okay so that's interesting um on its own. Uh, okay. Let me get back to this.
All right. So to to kind of just recap the the main parallels between um the settling of the manner of terra and um and the scamba and uh supreme being hymn of Tharvveda 10.7 and 8 um Tever or Tara is on the plane of Brega named for Breokon who Breokon is the other most prominent um name of the the Brahman figure of the of the Irish.
Both trifoli and the Brahman the personified Brahman are from where the sun rises and sets. So as I showed in that passage um the Brahman is you know that whence he is that whence the sun arises that wither he goes to take his rest and also the sun is said to be um to rest in him as well in in another passage that I read at the beginning of this stream. Okay, [clears throat and cough] excuse me. Um, contented with the essence. So the the Brahman is contented with the essence.
Trifun feeds on the aroma of the unripe fruits on the branch that he holds. Um and these unripe fruits seem to be symbolic of the unmanifested fullness.
Uh which of course the Brahman is said to lift from the full and to sprinkle um sprinkle like he has this fullness that he's sprinkling from. Well, Trifolon has this branch and he takes berries from it and or or seeds or whatever it was um yeah and gives them to Finten to plant.
All right. And so from the full the Brahman sprinkles the full. Trifunath takes um the seeds from his branch gives them to Finten um and they make the five sacred trees or bea trees of Ireland.
[clears throat and cough] Uh the Brahman is called he who meets out the regions and that is what Trifolia appears to do to fulfill this difficult task.
um he is called at the very end if if that if all of that wasn't enough the story the Irish story says he was either an angel of God or God himself. So I just think that's fascinating right because this is not something that is said of randomly of other figures really.
Um, and this tells me that whoever had this story or wrote it down knew what they were looking at or whoever composed it at least knew exactly what they were dealing with. This wasn't, you know, it's it's possible the final scribe who who added some Christian elements to it.
Um maybe they may or may not have fully known but some whoever composed this part uh this and put in this suggestion that he was God himself, they knew what they were talking about because um this seems to be an embodiment of their absolute um coming down in a in a physical form. Um and the story itself has it right there. He was either an angel of God himself or he was God himself. Um and I think that's interesting as well because like I said um the aarvavida 10.8 the final lines the whole whole hymn is describing the Brahman. The Brahman does this and he is like the scamba um personified. The final lines describe him as being the soul and the soul is the atman rather and we know if anyone knows Indian material there's this concept that the Brahman is like the absolute the atman is like the supreme soul which is within humans within the human body. Um and that essence that atman equals Brahman.
It it really is the Brahman and you know you have to uh link them you have to uh identify them within yourself somehow.
Okay. Right? Because the supreme soul really is the absolute Brahman. Atman equals Brahman etc. Um so I find it interesting that the Irish story says he was either an angel of God or he was God himself. So it's almost like it's almost like saying he was either the atman or the Brahman. Um it's just interesting that there's those two layers I guess within the um him as well where [snorts] it's like um when he's personified he's he's being identified with the atman more so and it's almost like um you know if it is the absolute there is this concept we know that the absolute can't really be seen. So when it takes on a form, um, it's almost like it's an angel. It's almost like it's the image of God. It can't be other than an angel perhaps or or or at least tricks our mind to not really know what what to make of it, right? Because it introduces this ambiguity whether is is what I'm is what this story is telling about is this just an angel like a representation, an image of God, the absolute, or is it God himself? Um and so I think that I think that's just all part of um this issue especially with like Brahman versus the Ottoman soul. Um so so it's almost like uh Trifolia is the Atman coming down as an image of the Brahman reflecting back.
So um I don't really know what 100% what was intended with that line but it makes you think about those same concepts. So I would say that um my argument is that Trefolia is he's doing all the things that the Brahman itself personified is doing in that hymn. Um and so he is the Brahman itself but he also could be um they could have had a similar concept of like um the soul this kind of concept of the soul or angel representation or something like that that could have been part of this originally too but I can't really say on that right so my primary argument is that he is the Brahman but in a personified form so what does that mean and what does that um imply Okay. Um and the final thing is about his name. So um Trifniv comes from this word fool.
Foolak means support. So his so Trifun's name means triple support or supporter or bearer, right? um and uh fool it means oh let me just pull up um the dictionary so we can go through this uh together so I'm not uh misquing this.
So, okay. It's just pretty interesting.
If I can find this.
Okay.
All right. So uh fool is the root word of trfun. This is um well you know accepted foolong and it can mean um it can just mean to bear to support. So it's like um bearing it's more of a you know this verb or or rather um adjective you know bearing supporting enduring. Um okay so in a in a physical and moral sense um but it can also be have a concrete meaning of a support a prop etc and um support or prop are definitions of scamba. So that um fu fulong or foolak bearing supporting enduring concrete a support a prop the support of the royal thigh so the virtue of certain trees that's interesting so um the ash tree this is also in interesting I found um the asht tree is called windius and it comes from the root word of of fion fond from um John Makul aka Fintan um is the word for the asht tree and the asht tree is closely identified with this concept of the foolak um as uh like I think used like it would be used for royal chariots or or royal thrones or something like that. And so it became called it got called um the support of the royal thigh because of has this supporting power closely identified with it. [snorts] Um that was used for to support the king itself king himself. Right. So so the ashtree is the foolak of the king himself. And the ashtree is ident has the name um what was it you know windus windus. And this winduse is yeah it's like [snorts] it's a a uh form a descendant of you know the same root as fon. So that's fascinating to me. Another like uh rabbit hole where fon has this has a ashtree um connection and the asht tree is like the most closely connected uh tree to the foolak.
Foolak is this word very comparable to scomba as the support the um yeah well anyways you get the idea like the the pillar or support that we see in the scamba um yeah and um and even as far as what I read three out of the five trees that um Trifolivv gives the seeds for were ash trees but I need to double check that so please don't quote me on that but I think there are ash trees perhaps three out of five that he gives were ash trees of this kind. So um it's all very interesting.
Um and I just yeah the main thing is looking at his name tunv means the triple supporter. Well scamba means the support or the pillar which is the the prop or fulcrum of existence. So he is the supporter just as the scamba literally is the supporter. Um his second name Treyoker means um the three edges or something like this. And um this word aoker. So let's look this up.
Let's look up a so we can make try to make sense of this um clue solution. So okay but if you go down here it has Tfully himself listed in this entry. So it says threeedged tree plus aoker um three-edged as in trolia trioker. Okay. So we can deduce that it was defined as three-edged specifically for for the tradition for um the uh dictionaries at least. Um and so edged to have an to this concept of edges. Um for example, the edge of a sea, the edge of um well edge of things like the edge of a region. Okay. So um when he comes and makes see look boundary limit right here.
So um an edge a border a rim. So, so it pertains to edges of regions, edges of bodies of water or land. This is all part of what this word actually means and it's right there. Okay. So, um his second name I think has to do with um making distinctions and dividing regions, making divisions. So he is the way I would read this is he is the the scamba because he is the supporter.
Um and then trioker is the the supporter and the the principle of division essentially. Um so and I think the triplicity is just something that comes up in Indo-Uropean stuff but we have an example of this with like um the tri vidya which is the triple va okay I've gone into this before this is a lot I know but um in the shatapad brahana for example the brahman is depicted and called the triple vda so the vda is the knowledge or the sacred words in a triple division, a triple form, but it's the Brahman and it comes down and this is why I also want to bring this up because um you know this is this story of trful is is in a similar genre. It's like another one of these types of stories that we see when the parusha is creating the world. He's creating the world egg in the Brahmana 6.1.1 and he calls down the Brahman to help him to give him the creative power um to make the world egg which is the cosmos.
Um and the the uh Brahman manifests for him. Um and when it manifests it's called the triple science the triple va um tri vidya. Okay does that make sense?
So we have another instance in uh Vadic material of the Brahman coming down manifesting from on high to help a creator to create a cosmos an ordered uh world and when he calls it down it is designated with a triple a name that is triple okay except it is um triple uh science or or um you know it's it's kind of like a logos principle you can compare it to um where yeah anyways uh it is a manifest ation of the syllable um identification that I also noted in the rigveda in rigveda 35 55.1 um the brahman is called the imperishable syllable akshara and there's a whole you know uh mysticism and theology around that and that develops that um develops into the perushia sukta where the three types of words sacred words are born from from the purusha in the creation um the richas the yajus and the sams um and that then in the brahmana is given the the specifically triple name of the tri vidya so it's like the syllable uh of the the sacred word has been given a triple distinction but it's still the vda is like the body of the entirety of the sacred words okay in their in their forms okay So what does this all mean? uh this this is to point out that there is this uh triplicity attached to these manifestations of the absolute of the Brahman even in the um Shatapad Brahmana just as there is triplicity attached to trifolia trioker's name and um what I also think is interesting is that um this concept of the one who is like the principle of the triple division that I think does genetically relate to the tria in a in a complex way that's hard to get across.
Um but um the syllable in uh let's let's just look at 3.55.1 for fun right now, right? Um, so or even let's see where's my can see it there. Um, but I'm going to pull up another version.
Okay.
So [clears throat] this one says, "When the preceding dawns appear, the great imperishable light is engendered in the firmament, the sphere of the waters, and then the worshipper is alert to perform the rights, for the great unequaled is the might of the gods." Okay, so that is uh not as good of a translation of course as Jameson and Britain, but you can see the the Sanskrit there, which is helpful. Um but the Jameson and Britton says apologies.
Then when the ancient dons dawned forth in the track of the cow a great imperishable syllable was born slash was discerned which tends to the commandments of the gods. Great is the one and only lordship of the gods. I'll just put this uh in the chat. That'll be the easiest way to get this on screen.
Okay, the end got cut off, but you get the idea. Then when the ancient dawns dawned forth in the track of the cow a great imperishable syllable was born or was discerned which tends to the commandments of the gods. Great is the one and only lordship of the gods.
And this is um I think an incredibly important mystical hymn and mystical verse because it has this word akara. Akara means imperishable.
But in the tradition starting with this hymn and also in um in another one I forget if it's uh 1.155.
Uh there's another one discussing the akara as a syllable which all of the gods sit upon. Okay, it's very interesting. Um and that begins in this line where um the ashara is it literally means imperishable but it's being used in the tradition to mean a syllable right does that make sense and that is reinforced you can see that that's already happening in this line in this verse because the track of the cow is a metaphor for the poetic lines of the hymn. Okay. And that is reinforced because the word for track um in this line is pada. And the padas of the hymn are the technical terminology for the um parts of the parts of the line. Okay.
Okay. In the Sanskrit termin I don't know I I can't speak precisely enough on that but um the track of the cow means the pas or like the footprints okay of the cow. Um and the cow is identified with speech. the goddess vak speech or aditi which is the unlimited the um unbound the boundless sort of indefinite boundlessness um but we can say in the other hymn about the ashara it's much more clearly that it's much more clear that the cow is identified directly with vak speech the goddess um so there's a question there whether vak/ aditi are kind of two names for one thing happening here but in any case we have the cow as this track, an expanse of um poetic the poetic line seen in a cosmic sense as like the the expanse of the universe. Okay. And the sil the imperishable is born within this track which is like the poetic line the the cosmos seen as speech poetic speech in a sense. Okay. in a sense metaphorically.
Um and so why is the um why is the syllable what is identified with the imperishable is the question right?
That's because the syllable is the smallest unit for them. you know, they're not breaking it down to letters that don't have, you know, whatever enough meaning content, however they saw it. But, um, in terms of speech, when a poet composes, especially back then oral tradition, um, these were, this was a matter of speech. So, the syllable was the smallest atomic unit basically of speech. If speech is the vast expanse of divine um, infinity, the unbounded, the track of the cow, right? If that is speech, then what is the um the atomic unit is what is like unbreakable um about that and so um imperishable is born within this track of the cow because that is anyways you get hopefully that makes a little bit of sense what I'm saying. um they the concept was they wanted to get down to the smallest unit just like we do conceptually when we're trying to find um the atom the unbreakable atom of of matter or something try to drill down to what is fundamental um and for this mystical conception the fundamental unit was the syllable and therefore it's being identified as the imperishable okay the imperishable already is um a mystical metaphysical concept of what The absolute is the scamba itself is the imperishable, the um the unbreakable, the you know unaging etc. So this is why um the argument is that this is this is already um implying a concept of the absolute. the sort of the sort of um syllable is sort of like the male limit principle whereas the the track of the cow is the um un it is unlimited until the limit is discerned the the syllable is discerned within it. Does that make any sense? Yes. Thank you.
Thank you. Yes. V. Yes. Yes. Yes. Yes.
Vach. Yeah. Sometimes um some English translations write it v. So, I can't help but pronounce vak as vak and then of course, yeah, vic is vach. So, I don't know what the deal is with that, but I just I pronounce it both ways. Um, so I apologize. Um so anyways um this gets back to the concept of what you see in Platonism and other other schools in the one itself in the absolute itself.
There is this idea that there is the um indefinite boundless indefinitess which is identified with a feminine female principle sometimes and the limit. The limit is like the point or the um whatever draws boundaries to the indefinite um and creates um conceptual unities essentially because you have to draw lines, you have to draw container, uh you have to have a point in order for the track of the cow to have any um end any durable meaning, right? You have to have limits, boundaries. And so that is what the syllable the the atomic unit is imper has to have this imperishability to be the um limiting factor on the indefinite um flow of speech that is the cosmos or the divine rather. Um okay so this is this is this whole concept. Um so in that sense the syllable the divine syllable which becomes [clears throat] om of course later the sacred speech um identified with the absolute has this concept of being the limiting principle because it sort of um makes this division in the endless uh the conceptual and the conceptually unlimited um feminine uh divine speech. Right? Does that make any sense? Um so it's princip the principle of the syllable is that it makes distinctions makes it limits the unlimited um and that comes down into the tri vidya which is the three types of sacred speech um which are the vda the vda themselves in chhatabata brahmana that I said um which appears as the brahman in that form of sacred speech to then be the ordering principle creative spark um that helps the perushia create the world or the cosmos.
Okay. Um so the point is um distinction division um the atomic the imperishable atomic unit that has to be there to make any kind of distinction and and create any kind of order is fundamentally part of the rigic um concept of the absolute especially when it's defined as the syllable right in this hymn this hymn um in the track of the cow a great imperishable syllable was discerned um [snorts] That is the mystical formulation of um the principle of division whatever being discerned within the expanse of the indefinite. Okay. I think and um so I think whether or not that makes 100% sense my argument is that um that's something like that is is why this is a part of Trifolia's very name that he is the principle of division as well as being the supporter.
He has to be the supporter because he's the scamba tread but he has to be treyoker the three edges because the three edges are like um the three distinctions and um also aoker the the word becomes um a d gets added to it deoker I don't know how to pronounce that um and that word means distinctions deoker when you add a d to it it's just another form of the same root word um and that is a word for distinctions Now um in the scholar primer [snorts] there are three primary distinctions within language which are feminine, masculine and neuter. And um in the scholar primer the word deoker is used to describe this triple distinction of feminine, masculine neuter. Um that could be one sort of framework to see uh this sort of like this concept of why is he like a triple a triple-edged what is what is um Treyoker even mean? Why why does he have this? I think it's because they had this system especially in the scholars primer and elsewhere of triple of of of of sort of fundamental distinctions having like a triple part to them and one example of that is um feminine masculine neuter in language itself. Um to make the principle of distinction itself it has to have this threepronged these three edges to it. Um and those three edges are the three distinctions that then create meaning itself out of feminine masculine neuter.
And there's other um iterations of that.
Okay. Concept is that he is the three edges that makes any kind of distinction I think um because he is this absolute that makes distinctions just like the syllable that is discerned in the track of the cow. Okay. Um hopefully that makes some sense. Um it is it's hard to hard to sort of uh get across in a impromptu way like this.
Um but this is what I'm exploring right now. And uh I was hoping that by talking it out a bit I could uh I could reach some more clarity for for uh when I write about this in the future and get it get it down on paper a bit more clearly. But that should give you an idea of what this might mean. Now it's further interesting, further fascinating because um aoker or ochre, however this this word is pronounced, e o c h a i r, it appears in one other incredibly important place.
Um so the the um triple edge it means triple edge that we just discussed and how it's related to potentially the distinction making power uh of the of the absolute which is also a supporting power um and trifolia and all of that. I should say also of course at the end of the settling of the manner of Tara Finten establishes a a pillar for in memory of Trifonia. That was also something I didn't uh I didn't reiterate there at the end but that was also he just kind of like puts the seal on it.
He he builds a a a sort of pillar memorial for him marking the spot rather. Uh anyways um but this word aoker appears in one other place and it is as the stone of Fion Makul. Okay, this should be interesting and fascinating, right? Because Fan Makool is um a continuation. He's the same deity as Finton in different forms. Um, and Finn Mickel, as I've gone into in my channel a lot, is like the high god equivalent to like the noose, but he's not the absolute itself as far as we know. Or is he, you know, is he um is he continuous? Is he just another face?
These are all questions that are out there. It's it's just like how Odin is the high god among the gods. But um we also have like um the great pillar. We have uh uh sorry um it's slipping my mind right now. What what is uh what's the Mmansul right? So Mmansul is the the great pillar in Germanic material and um Odin is called sometime he has the epithet of moon. He has the epithe which is just part of mansul meaning great pillar but he's the one who has epithet.
So is that does that imply that he really is like um continuous with the absolute with the moon pillar? Um does it mean that he has just the most essence from that absolute or what does that mean? These are all questions. Um, so this is why it's interesting that Fan Makul, who's like the Odin figure of the Kelts, this highest god of the mind, the divine mind essentially. Um, and he's the one who owns a stone that has the same that's named the same word as Trifon Treyoker's second half of his name. So um the question is whether this is a direct continuity which I think it is whether the stone of Finn just is another form of trifolia trioker um and all of this and what it means. So uh let me pull another document up here.
Where are we?
All right. So, here we go. This is from the Denahas. As you can see here, I'll try I'll not try to pronounce too many words that I can't pronounce. Um, but yeah, we'll begin here. Um, the Ford of Finn's stone. So, that's what this the name means. The Ford of Finn's stone. From what is it named? [clears throat] Why does no historian name it?
[cough and clears throat] Oh, I should say one other thing I wanted to mention with Trifunath. The last uh potentially last um interesting fascinating thing about him is that he's wearing a veil.
He's wearing a this um shining veil of some kind or um what how how is it described? um a shining crystal veil un about him like unto raignment of precious linen. Now um this could easily be just like shielding of the divine essence that we see in in other places like the Bible even right um the veil the Moses has to wear a veil when his face is shining the the glory of God from it and things like that.
Okay. So you can see it from that perspective that it is a veil protecting the glory from God himself um or or the p or the personification that is em that is carrying forward God's glory. Okay, that makes perfect sense on its own. I also wonder if it's simultaneously while doing that it is also um a depiction of the veil of ignorance. So there's kind of the same thing in a way seen from two different uh directions which is that um the veil of ignorance if you have an absolute above being a non-being then there has to be a veil of ignorance to um for multiplicity to become apparent to uh to consciousness or to beings or whatever. Um this is the concept that I've traced in the genealogies with um Alvi and Indi. So Tat the son of or the the descendant of Tot is Alvi which means the great ignorant. His son is Indwi meaning the wise the unignorant. So and um Tot himself is like the absolute figure. Um so we have the absolute and after him comes the great ignorance intervening.
After him comes Indwi, which I think the Indui, also known as Indui Fultfind, Indwi the white-haired or with the with the very name of Finn. I think that's a form of Finn himself. Um the wise, he comes right after the veil of ignorance.
That is like the divine mind of the cosmos that comes after the veil of ignorance. And and Alvi is a name for the veil of ignorance interceding. Okay, this is a common thing. If you have an absolute that's beyond multiplicity, there has to be something to obscure that multiplicity or to obscure that um that um uh absolute unity or whatever it is to obscure the connection to the absolute there has to be some kind of ignorance or forgetting uh forgetting in Plato's concept, right? Um yeah, pierc piercing the veil. Yeah. So there has to be something like that and it's right there with Ali and Indui I think.
So um I wonder at least if um the veil that trifolio wears is also re-echoing um the veil of ignorance. It simultaneously shields his glory but also it's this um veil of maya that obscures the perception the full perception um of of that absolute. Okay.
So it could be both something to think about. So that's interesting because of what this poem also says. I think it potentially re-echoes again this same concept of the ignorance. I should say there's also a famous or like a traditional saying rather in Irish language which I won't pronounce but in Irish or anything because I can't but um it means it translates to um one must first be be ignorant to become wise or something like that. So you must first become ignorant be ignorant to become wise. Um so there are these little threads throughout the tradition that echo this sentiment that ignorance comes first and then the wisdom indui comes right after alli as this counterforce u attempting to pierce back to to remember the knowledge um within the cosmos. Um yeah okay so in this particular hymn we have why does no historian name it? What is the forgetting that has blinded us?
So this is the line that was of interest to me. [snorts] Finn's some kind of forgetting has occurred making us forget about Finn's stone. And Finn's stone is the three-edged stone. The three-edged um pillar figure is Trifonia himself.
He's the he's the trioker. And Finn's stone is the trioker stone. Um and and yeah and this is all about what is the forgetting that has blinded us to Finn's trioker stone. Okay. Um so I'm wondering if this is yeah the scamba itself the Brahman pillar itself what has what forgetting has blinded us since Finn left his stone there. So Finn left his stone in this pool of water and it sunk and we have forgotten historians and we have forgotten about it because of this.
So here's the story. When there fell great was the battle uh 50 with 39s including the three victorious sons of Kirb who came along the stream from the northwest. When there fell in the ford four connells, two Colmans, four Sweenies, two sons of Bre, four Duttos, two Germeds, uh, Flafus, Fins, Gilly, turned his face toward the cry of the overmatched.
He felled where he stood at bay.
Uh, four fours and two nines.
Flond Mack. Uh when he assailed the ford from the north, Fla, son of thinned red brows, he slew 50 famous meeting that hound that hound head of battle.
When he was slain, the cause of the story, it put the troop into a heavy cloud of despair, the loss of the son of Kana from Moy Lear, whom Finn slew that morning. Um when Setna uttered after that his words a false gift that the that the faith of true battle should be waged upon Umal Ual's son of the Linsterman when Shinan or Shannon came after that daughter of Mongan from the fairy hills she gave a stone with a golden chain.
So Finn is having this battle um against some people from the north or something like that. um and Shannon. So the I think this is I think this is the same um this website as well says that this is the word for Shannon probably is the well-known u Irish version of Shannon the river the river goddess and she gives Finn a stone with a golden chain to Finn son of great jointed u or cool of course. Um then Finn stretched out his hand for the strong three-sided stone. And as you can see here, strong trin and then traer. So this is the very exact word that is uh Trifun's surname, right? His second name Treyoker. So this is like the only other place where trioker appears other than like being a name of a meter which again we went into how speech uh and poetic speech has these distinctions and divisions um and so it's it could be also meaningful that trioker also can mean a poetic meter that could have connection to the same concept that I was going into about the formation of poetic poetry and poetic words um can have these Yeah. Is relies on this this concept of the the edges and the distinctions.
Okay. So anyway, so the the main two places the only main two places where this word comes up is trioker and then Finn stone the trioker the three the strong three-sided stone which Shannon gives him has a golden chain on it. um and gave a pledge by the head that was on the shoulders of uh Guaria Gaul. So someone named Gaul, this this could just be another aspect of Gaul who we see elsewhere, the oneeyed. So Gaul, this this this Gaul figure carries the stone for Finn. So he carries it on his shoulders. It's clearly not a light kind of stone. Whatever it is, has three edges. um has to be carried on the shoulders of this other uh the this this companion of Finn Mcool who is called Gaul one night. So maybe this is like like we see with Fion and Gal McMa Gaul arrives to defeat Ironon the the hag who is like the kie type of hag. Um, it's like Fion's own more terrible, ferocious side that sometimes has to appear to um do more these more um severe things. In this case, Finn needs him to carry this stone. So, be to be almost like the um pedestal of this this stone. Um okay, that he would not use Fierce's onset. Oh, this is his um this his taboo or his agreement that he makes his pledge that he would not use anything but spear or sword or rapier.
It was one of his geisha after that. So that he would not use anything but spear or sword or rapier. Okay, that's quite interesting. He he makes a pledge to only I guess to only use a spear or sword or rapier.
Um but yeah, this is this is curious. Okay. If he break it, may his side touch the ground, i.e. i.e. he die. So if he breaks this, then suddenly he hurled the stone into the ford when his battle frenzy came upon him. So my question is, is this him breaking that pledge that he just made?
just pledged apparently to only make so I think uh we'd have to look into the grammar to make sure it says anything but and to make sure it doesn't say that the um pledge because there's a possibility the pledge is saying um to never use a spear or sword or rapier but this translation says it's to only use those so I'm not 100% sure um you know we'd need an expert to tell us if this translation is Right. Okay. That's all I'm saying to tell us whether he's breaking the uh the pledge right here or if he's or if he's following along with it to to do this.
Like did he have a pledge that said he could not use metal weapons so he had to use the stone in their place or as this translation says was his pledge to um never use the or or sorry was his pledge to only use those spear sword and rapier and um he breaks it by by throwing the stone as a weapon instead and that's the problem. So then he then he hurled it into the ford when his battle frenzy came upon him. Shench, Shen Khan, and Bran. Those are those are who are killed by the cast of the stone. So, um, this is obviously an extremely important moment. So, these figures must have had some really important mystical meaning to their names and what they were, which I can only guess at. And we can only really guess at unfortunately. Um, this is where you need a you need to call a druid, find a druid to answer some of these questions. But um you could theorize that um if this is like before the veil of ignorance or this is the moment when the veil of ignorance falls perhaps or something like that. Um then every then the other figures are sort of like they they could potentially be aspects of the absolute as well. um sort of mystical titles or descriptions of causal elements um or aspects of the absolute because uh elsewhere I think um okay there's like a figure named she rehi so it's like um the king of the sheounds who's like the father of Ruri Ruri is at the head of the genealogy of the the olster instrument and Ruri looks like a a Finn title to me. This um you know Rohita type of figure. Um so his I think his father's or or something like that. It's someone like Ruri has a father that's like shen it's similar to Shench and Shenhan where like um it looks like it's just like receding into the past with like the old the old the very old the little old um tracing back into um ancient times. So we have in um we have in the aarva hymn like he's called like the ancient and he generated the ancient world scomba generated the ancient world its shape and form they recognize that single part of scamba as the ancient world. So ancient of course means old shen means old or ancient. Um, and so I wonder if there's this aspect of the absolute that is being symbolized here by Shenh and Shenhan and it's like Finn is it's like the ancientness the eternal old he tracing back to etern eternity in the in the in reverse you know you are as old as eternity the absolute is as old as eternity and in a way um killing the ancientness.
It's like um forgetting eternity or something, right? So when he kills Shen Khan, Shench and Shen Khan, his stone falls into the water and is forgotten.
And this f this stone could be the absolute or the symbol of the absolute or the connection to it. Um, and so I wonder if this is like making a divi, you know, the the the um the division, this concept of the the edges being what create distinctions.
Making this cast is like making the first distinction in the waters in the in the cosmos. And by doing that it is like slaying the um these this aspect of the absolute okay mythologically and metaphorically that is like the eternity um stretching back to ancient days. Um and and by doing so like creating the present moment, you know, like out with the old, kill the old, in with the new by by uh making this cast, he's like marking the moment of present moment of time or something like that.
Um and to do that, you know, it simultaneously like kills the ancient eternity um and breaks the connection to the the absolute and creates the first distinction which is like the um stone falling into the waters. Okay, this is all this is all, you know, just me spitballing right now. Um hopefully some of that makes sense. Um but yeah, I I wish I wish we could I wish we knew exactly what this meant. Um because this is the moment where the stone falls in the waters and is forgotten. Okay, let's let's continue the story here.
They were killed by that cast Shanak, Shanhan and Bran. And that means like very old, the little old and Bran. Bran of course means raven. So the meaning of that is quite mysterious. Why Bran would be there? Another mystery. So the stone came to rest then in the full broad green pool until it be cast upon the shore on a Sunday at the hour of Matan.
A girl will find it that morning whose name is Lady of the Wave. She will put her perfect foot upon the hoop of red gold a space of seven years after that until the edge the edge of judgment day. Never have I been found a miss.
That is the history of the fort. So what they're saying is that [sighs] this lady of the wave will find this lost stone and that will mark the beginning of the end of the cosmos. Okay. So it's interesting because that means the cosmos is happening at the same time as the forgetting of this stone, right? And the finding of this stone again marks the countdown to judgment day. So once this stone is found, this lost stone is found in the waters, it's like the end time.
So this this fits with what I'm saying where the stone falling in the waters is like the moment of the first dis distinction that sort of kills off eternity uh and ancientness and cuts cuts oneself off from it at least mythologically and um creates the forgetting that this poem is is so concerned with the forgetting is the veil of illusion of ignorance rather veil of maya which is illusion um falling of the stone into the waters.
The water it's now buried in in the waters. Okay? And then when it's found, the cosmos is going to end now. So that that's the marker that the cosmos is going to end. It's like when it's found, then um things will return to their source in a way to the to the absolute perhaps. Okay, this is just one reading.
This is just one guess. I'm just guessing at how these things line up, of course. Um, okay. So, then it says there's a part two to this saying a lot of the similar things.
From what stone comes its name? Let the historians inquire for us? What forgetfulness has blinded us? Again, this is the chorus of this. Uh, since the time when he left his stone there.
Um and of course there may be other you know if someone can tell me if there are other poems where this is a common is this a common chorus a common line to say what has for what forgetfulness has blinded us I haven't come across it really um but I could be just have been ignorant I could have been veiled by ignorance about this being a common line or something I I just haven't really seen it but so if anyone see has seen this is is it like a common rhetorical trope to say what has what has blinded us what What have we why have we forgotten about this? I don't really know if that's true, but um uh because that would obviously give a different context to why they're saying that.
Okay. Um there was a battle famous march between Koul of Alv's son and a warrior of the northern region, the son of Yok Redbrows.
So it's a battle of with the north. Then came Silken or Shiang, okay, Silken for a while, the daughter of Mongan. So this is clearly the same figure as Shannon but by a different name because the daughter of Mongan and gave a stone with a golden chain to Finn son of Koul son of Trenvor.
[snorts] Then Finn laid the king stone in the battle on the shoulders of Gaul until the enumeration of his company was completed. It took from daybreak to afternoon. Fland Mac eeka echatuv uh son of yoki red browser he twisted his shape famous hero wounding that strong hound head of great fury. Then Finn stretched out his hand for his triple great three-edged stone and took the stone that was on the shoulders of Guaria Gaul who bore it.
There fell in the ford all of these warriors. Of course, Finn hurled his stone into the ford.
When his battle frenzy came upon him, Bran and Shench and Shen were killed by that cast. The stone fell in the pool where generous Finn's honor was made.
After which no one may find it. Is that not the precious treasure? Okay, so this is the big conclusion. Is that not the precious treasure? this stone. A girl will find it famous union whose name will be Lady of the Wave. She will put her perfect leg through its hoop of red gold when she draws it up after that that stone with its loops when she leaves it on the shore on a Sunday at the hour of Matan 7 years after that famous fulfillment until the day of judgment. So that is the action from which it comes the history of the name of the good fort. Okay, so it's very much the same poem with a couple of different details, right? But I liked that ending where it says uh where was that?
Yeah. Is that not the precious treasure?
So I wonder you know if this is symbolic of something um like a moment happening in eternity even though it's youized right of Fan Makul um throwing the stone into the water uh which is the the Brahman the absolute pillar symbol itself [snorts] and it being forgotten there and it is is it not the precious treasure just as the Brahman the absolute is the precious treasure so to speak the full um punam punam is the Sanskrit word for the full um and of course it also reminds us of um Shiva himself who he um goes he is pursued by women it's it's also this theme that we see with Fintan when he jumps into the waters pursued by women turns into the fish to escape um Shiva is being pursued by these desirous women in this forest he he um severs his own fallus uh and it falls into the earth, burns through the earth and goes blazing through the cosmos. But it [snorts] is the symbol of the absolute thereafter uh the you know the linga of Shiva is and the linga the the fallus is the stone symbol of the pillar. The linga is the pillar. He cuts it off and it becomes the symbol that is worshiped. Um it is not his stone but it is his linga which becomes represented as a stone of course and he also goes into at this point he goes into the waters to meditate and escape the the desiring women in a sense just as Finten jumps in the waters. Okay. In that story um and he becomes the pillar himself. Although his he had cut off his linga and it became the pillar blazing through the cosmos and and um worshiped thereafter.
He also in his meditation in the waters becomes Stanu. S h a nu. Stanu means the pillar. And Stanu and scamba are um related words etmologically. Uh and they mean the same essentially the same thing as they just mean pillar Stanu. And so um Shiva becomes his he gains the epithet or the name the title Stanu because he is the pillar and he is just in perfect placid meditation in the waters. So that image of Shiva meditating as the pillar himself in the waters is then an image of like um the noose or the the creator the the the divine mind like in the waters which are like the um cosmos submerged in this cosmos but creating out of himself through his mental activity which is his his self focused meditation. He meditates and this is cosmoggonical in act. Um okay he's sitting there self focused just as the noose or intellectual principle is reflecting on the one or just as Fintan is receiving things receiving knowledge from trifolv um Shiva once he's in the waters as the pillar he is meditating upon his own whatever absolute essence within himself um becoming himself the stone the pillar um thereby and yeah having his mind born sons, his progeny um which are like the the rudras are his mind-born sons, the pranas and those carry out um further cosmogonical generation creating the you know in in in a sense this is his uh his aspect of his role in the creation of the cosmos.
So that's why I wonder if Finn putting his stone into the waters echoes a moment in eternity of um creating the you know the the pillar in the water that Shiva is Finn's Finn's stone which is the trio and it um becoming like the um Sthanu of Shiva or the linga of Shiva thereafter okay and and and that moment like triggering um triggering creation in a sense I don't know if that's true I don't know if that um layer is accurate whether that's a creation moment or something else or if it's just when when that it's just symbolizing um a loss of connection to that or something else. Right? So, there's a lot you could think about on that and decide for yourself whether that makes sense. But we have it right there that um Trifonia Treyoker's second name Treyoker is the stone of Finn himself. And so Finn somehow Finn the divine mind somehow wields this stone. um and therefore is connected to it. It is his stone but he but it also gets lost in the waters just as Shiva meditates in the waters. And yeah, it's fascinating. Uh a lot more obviously to think about and to maybe straighten up with with how those things connect. But I hope hopefully that was interesting today. I think this [snorts] proves this proves beyond a shadow of a doubt. No, I'm just kidding.
But um this is my argument for why um the protoindouropeans seem to have had a personified Brahman because Trifonia is personified. He's doing almost every single thing he does as I showed is a is something that is found in Aarva 10.8 or 10.7 um the hymns to the supreme being who is a personified Brahman. So I think we shouldn't get hung up on whether the absolute is personified or not. I think they had flexibility in they could think of it that way as a Brahman, as an atman or as an abstraction, as a stone. These are symbolic things that portray these things. But I I think it's right. the the evidence is there that they had this this detailed depiction mythological depiction of the Brahman um from all the way back in 3000 B.CE E because of the continuity that we see with what I just described in Trifol. Uh he is the foolak the support which is what the scamba is.
He he himself is the foolak. And so um I will leave you with that there. Uh I'm sure there's a million more things I could say on this and so hopefully um I will summarize this in the future in a in a more concise form. Uh, and yeah, I would love to hear feedback on this and things that can clarify and improve how how this could make sense and um what this can connect to and what you guys think of this. So, [snorts] uh, thank you for taking the time to listen today.
And, uh, hopefully I can have another one of these soon. Uh, but I got to go now. So, have a good one everyone and thanks again for being here. Okay, bye-bye.
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