9. Addressing Misconceptions

 

9.1 Awen Fallacy

 

1. Claim: The Drikeyu is linked to the Welsh Awen claimed to mean things like poetic inspiration, flowing essence, spiritual illumination, creativity, truth, knowledge, understanding, wisdom, nor a ‘Great Spirit’ being.

2. Clarification: It is not A Divine and Holy Spirit of anything, and it is not a separate ‘entity’ unto itself.

3. Etymology: Awen (ah-wen) derives from Greek aion (“life”) into and Old Welsh, while the Old Latin would be vitas, and has been used figuratively of one gaining life knowledge from experience, not inspiration, hence its other usage as a reference to time, as in a lifetime with no specific or definitive end-based context.

​

Evidence: Referenced in Historia Brittonum (796 CE), Awen relates to life, not creativity. “Three rays” claims are 18th-century fabrications.

​

1. Represented by “three rays” as has often been claimed as that was based on pure assumption in relation to the triple spiral symbols, but the text does not call them rays: just lines extending from a center.

2. It was likely a vague reference to the triple spirals are so far thought to have first appeared in Malta sometime astound 4400–3600 BCE, located in the central Mediterranean between Sicily and the North African coast, and then appeared in Newgrange, Ireland between 3400-3200 BCE but it is uncertain who the people were that originally created such a design and what their particular symbolic association implied when such was carved into stone and rock faces..

 

Conclusion: Awen is unrelated to the Drikeyu’s cosmological framework, and like many things, much of the misrepresentation occurred more specifically in the 1700s CE and exacerbated in the 1950 - 60s with such nonsense still perpetuated.

 

9.2 Trikāya Misconception

 

• Claim: The Drikeyu resembles the Buddhist Trikāya (three bodies of a Buddha) in spelling only.

• Clarification: The etymology looks similar, but it is not the same. As stated, Trikāya means three bodies, and Drikeyu means Three Keys and these difference concepts are applied in very different ways that are incompatible and irreconcilable.

• Differences: Trikāya describes a Buddha’s nature; the Drikeyu addresses universal principles.

• Origins: The Drikeyu is Germanic and Celtic, not Buddhist, with no historical connection.

• Conclusion: Superficial similarities (e.g., triadic structure) are coincidental.

 

9.3 Fate and Destiny Misunderstandings

 

• Claim: Wyrda equates to predetermined fate.

• Clarification: Wyrda emphasizes dynamic, reciprocal processes, not fixed outcomes, allowing for agency within Worloga’s laws (Foster, 2014).

 

10. Practical Applications for Druans

 

Personal Growth:

 

• Reflect on Worloga to align with natural order in decision-making.

• Consider Wyrda to evaluate the impact of actions on self and others.

• Meditate on Wihas to foster a sense of unity with all life.

 

Community Building

 

• Use the Drikeyu to design ethical community practices, emphasizing accountability and harmony.

• Share teachings to strengthen Druish cultural identity.

 

Environmental Stewardship:

 

• Apply Wihas’ unity to advocate for ecological preservation and spiritual connections.

• Align with Worloga’ natural laws to promote sustainable practices.

 

Ritual and Worship:

 

• Incorporate the Drikeyu into rituals, such as meditations on each key or ceremonies honoring their interdependence (Foster, 2014).

 

11. Conclusion

 

The Drikeyu is the heart of Druwayu’s cosmology, offering a profound framework for understanding existence through Worloga, Wyrda, and Wihas. Its interdependence reflects the unity of reality, guiding Druans in ethical, spiritual, and cultural practices.

 

By contemplating and applying the Drikeyu, followers deepen their connection to the cosmos, fostering harmony, responsibility, and a shared Druish identity. Despite historical misinterpretations, Druwayu’s precise definitions and applications ensure the Drikeyu remains a timeless, transcendent guide (Foster, 2014).

 

12. Citations:

 

Worloga and Urlog: 

​

The concept of Orlog (Old Norse: örlög) as "Primal Law" is deeply embedded in Norse mythology and Scandinavian traditions. Here are some examples and references from ancient texts and scholarly interpretations, most of which are shoddy at best, and a failure to do deeper research into the specific languages and talking with native speakers to get the proper meaning. That said, the term Orlog (örlög) is often described vaguely as "fate" or "destiny" in many modern interpretations as that which is pre-established, but not as fate and destiny are usually applied.

​

Etymology and Meaning:

​

• The term örlög is a compound of ör (primal, original) and lög (law). It signifies the foundational laws or principles that govern existence, often described as the "first layer" upon which all reality is built.

 

The Poetic Edda:

​

• In Völuspá (The Prophecy of the Seeress), part of the Poetic Edda, the Norns are described waeving the fate of gods and men which is why they are connected to the Wyrda. Its Godan as the "All Knower" that is the source of those laws. This is another factor intentionally obscured in ancient lore. This reflects the immutable nature of Orlog as a cosmic principle.

 

The Prose Edda:

​

• Snorri Sturluson's Prose Edda provides insights into the Norse worldview, where Orlog is implied as the underlying framework of fate and destiny, influencing the actions of gods and mortals alike which shows a heavy draw from Greek and Roman sources.

 

Modern Interpretations:

​

• Scholars, such as they are, often regurgitating one another's own nonsense without seeking to make sure the conclusions are reliable, interpret Orlog as the cumulative layers of actions, decisions, and consequences that form the fabric of reality.

​

Worloga castes aside a lot of the fallacies and properly defines these Primal Laws as eternal, immutable, and governing the structure of the universe and a directive force giving instruction to the concept of Wyrda which has also been falsely applied as meaning "fate or destiny" which shows a profound amount of laziness in the research, and a failure to comprehend the concepts. This framing aligns with the functions attributed to Orlog by ancient sources. Worloga introduces a more nuanced view, explaining that it represents the underlying structure upon which events (Wyrda) play out, rather than deterministic outcomes alone.

​

Integration with Observations:

​

• Worloga highlights that these cosmic laws are not arbitrary but observable through the natural world.

• This aligns with the Norse worldview, which often saw the divine and cosmic principles reflected in nature and human actions.

 

Consistency with Icelandic Sources:

​

• The concept of primal, unchangeable laws can be traced back to mythological and poetic sources, such as:

• Prose Edda (Snorri Sturluson): The cosmological descriptions implicitly align with the notion of unalterable laws shaping reality.

​

Worloga emphasizes design, structure, and harmony, presenting the universe as governed by patterns such as mathematical frameworks and natural laws. It restores Orlog’s essence as unchanging laws, pre-dating and shaping the physical world, rather than reducing it to abstract fate or folklore. By redefining Orlog with clarity, Worloga eliminates misconceptions and invites a deeper understanding of cosmic order. 

​

Wyrda and Yrkja: 

 

The concept of Wyrd in Beowulf and Anglo-Saxon culture, often reflecting the interplay between predetermined events and individual actions. Here are some key references and interpretations. It is commonly to other concepts such as fate, destiny and a misrepresentation of Karma. These are erroneous. While it is true that in the epic poem Beowulf, Wyrd is frequently mentioned as a force that governs the lives of individuals, it is also based in the concepts of reciprocity. It would be more accurate to state in Beowulf and related texts, Wyrd is used in the context of "event/action." 

​

1. Beowulf: Wyrd is not merely a passive force but an active principle that interacts with and through human actions as much as circumstances showing the idea we have free will, yet its limited, reflecting the Anglo-Saxon worldview of interconnectedness between actions and consequences (cause and effect).

   • It is more clearly expressed in dynamic circumstances outside of one's control to which one must adapt in order to survive and thrive: Beowulf (l. 455): "Gǽð á wyrd swá hío scel" ("Wyrd goes ever as it must")—an occurrence, not a process of "doing."

2. Poetic Edda (Völuspá): The Norns' weaving of fate suggests the unyielding principles underpinning existence. The Norns weaving destiny at the Well of Urðr. Their actions illustrate the application of primal, unchanging laws that manifest in the unfolding and interweaving of "events." In other words, they observe the laws, but they do not establish them. 

   • More or less another way of saying, "things are what they are, and things will be as they will be." This has been a main reason for the errors of equating it with "fate/destiny" or the erroneous concepts of Karma as a reward/punishment system. 

   • This is also intimately linked as previously shown with one's reputation as interlinked with one's words and deeds to determine their worthiness of trust, or the shame their false worlds and misdeeds bring upon themselves and their people as well as immediate kin. 

​

Wihas and Væ/Vīh: 

 

It should be noted that it's an adapted word from Vitae as an alternative to the more native Líf, which is where the word life comes from along with all its old variations. The interconnection between the concepts are more than hearsay. This layered framework reflects the interwoven nature of life, spirituality, and sacredness in Old English, Norse, and Germanic traditions.

 

• Wihas and Wights: Both relate to the essence of life and existence, with Wihas emphasizing the eternal energy and Wights representing manifestations of that energy in various forms.

• Weohs and Væ: Both focus on sanctity, with Weohs leaning toward sacred objects or places and Vae covering sacred or cursed areas.

• Vættir and Wights: Both deal with spirits or beings, but Vættir specifically refer to localized spirits tied to land or households, while Wights are a broader category.

​

Now, with this basic understanding one can comprehend the base meaning and association with the various figurative applications, often used in attempts (sometimes reasonably, most times not) to translate concepts back and forth, though it is well known many had resented what they viewed were their words being redefined falsely by the imposed authorities when most of these sources of information had been written down. ​Here are specific references to the terms Wihas, Weohs, Wights, Vae, and Vættir based on historical and mythological sources:

​

Vættir (Land Spirits):

​

1. The Landvættir are prominently mentioned in the Heimskringla (Óláfs saga Tryggvasonar), where they are described as protective spirits of Iceland. The law in Úlfljótslǫg even required ships to remove their dragon-headed figureheads before approaching land to avoid scaring the landvættir.

2. The Eyrbyggja Saga also references landvættir, depicting them as spirits tied to specific locations, such as Helgafell, which was considered sacred.

 

Wights (Supernatural Beings):

​

1. The term wight (Old English: wiht) is used broadly in Anglo-Saxon and Norse traditions to describe beings or creatures, both mundane and supernatural. It is etymologically linked to the Old Norse vættir and appears in various sagas and folklore.

 

Weohs (Sacred Objects/Places):

​

1. The Old English term weoh or weohs refers to sacred objects or idols. It is often associated with places of worship in early Germanic paganism, as noted in archaeological studies of pre-Christian religious practices.

 

Vae (Sacred or Cursed Places depending on who you read from):

​

1. While less directly documented, the term vae is likely derived from Proto-Germanic wīh, similar to weohs. It is used to describe places imbued with spiritual significance, whether sacred or ominous.

 

Wihas (Life/Essence):

​

1. The concept of Wihas (Germanic Wihaz) as life or essence is tied to Old English wiht and Latin vita. It represents the indestructible energy that fuels existence, a theme echoed in Norse cosmology and Germanic traditions.

 

Comparison of Wihas and Manitou

 

Manitou

 

Manitou, in Algonquian and related Indigenous traditions, refers to a spiritual power or life force that inhabits all existence—humans, animals, plants, landforms, and objects. It can manifest as individual spirits (e.g., a Manitou of a river) or as an overarching force, central to tribal worldviews. Manitou is honored through rituals, offerings, and respectful interactions, ensuring harmony between humans and the spiritual world.

 

Similarities

 

1. Life Essence in All Things

​

• Wihas flows through all entities, shaping existence rather than individual spirits.

• Manitou is the spiritual force inherent in all life, sustaining the world.

 

2. Interconnected Influence

​

• Wihas, bound to the Drikeyu, ensures universal balance across all dimensions.

• Manitou influences nature, people, and sacred spaces, maintaining harmony.

 

3. Positive & Negative Expressions

​

• Wihas, while neutral, enables entities to be helpful or harmful based on balance.

• Manitou can bless or curse, depending on how it is treated in rituals and respect.

 

4. Universal Animism

​

• Wihas relates to cross-cultural life force concepts (e.g., Qi, Prana, Anima).

• Manitou, while specific to Algonquian traditions, yet also shares a similar spiritual essence with other animistic systems.

 

Differences

 

1. Cosmological Role

​

• Wihas is a continuous force within the Drikeyu, ensuring existence remains flowing and transforming.

• Manitou operates within tribal belief systems, shaping spiritual interactions but without a structured cosmic cycle like the Drikeyu.

 

2. Cultural Interpretation

​

• Wihas is understood across multiple traditions that recognize energy-based spiritual continuity.

• Manitou is deeply tied to Algonquian practices, expressed through ceremonies, oral traditions, and sacred sites.

 

3. Function and Interaction

​

• Wihas does not interact directly—it is not an individual spirit, but the force behind all existence.

• Manitou, though pervasive, can manifest as individual spirit-beings and interact through visions, rituals, and shamans.

 

Comparison of Wihas and Mana

 

Mana

 

• Mana, in Polynesian and Pacific Island traditions (e.g., Hawaiian, Māori, Samoan), is a spiritual power or energy that imbues people, places, objects, and actions with influence. It is not a spirit or entity, but a dynamic force associated with authority, efficacy, and sacredness.

• Mana can be inherent (e.g., a sacred site or a chief’s lineage) or acquired through actions, rituals, or divine favor. Its presence dictates the balance of power, respect, and spiritual significance in Polynesian worldviews.

 

Similarities

 

1. Animistic Foundation

​

• Wihas represent the life force inherent in all existence.

• Mana acts as a sacred energy that permeates all things.

 

2. Influence on the Environment

​

• Wihas can be localized to places in higher concentration, exerting spiritual influence.

• Mana enhances individuals, objects, or sites, granting them power within the Polynesian worldview.

 

3. Positive & Negative Potential

​

• Wihas, depending on how one becomes aware or sensitive to it, may aid or disrupt harmony.

• Mana, if misused or violated (e.g., breaking tapu), can bring misfortune or loss.

 

4. Respect & Reciprocity

​

• Wihas does not require specifics and is regulated by the other two keys of Worloga and Wyrda.

• Mana demands strict adherence to protocols (e.g., kapu/tapu), ensuring stability.

 

5. Cross-Cultural Resonance

​

• Wihas parallel Vættir, Kami, Kachinas, reflecting universal spiritual essences.

• Mana aligns with Qi, Manitou, Wihas, showing a shared animistic principle.

 

Differences

 

1. Nature of the Concept

​

• Wihas are distinct entities, often individualized (e.g., an ancestor’s presence).

• Mana is impersonal, a diffuse force that enhances power and sacredness.

 

2. Cosmological Framework

​

• Wihas follow the Wight Wheel’s transformation within the Drikeyu.

• Mana operates within Polynesian genealogical traditions but lacks a structured cycle like the Wight Wheel.

 

3. Cultural Expression

​

• Wihas appear across many animistic traditions, emphasizing universality.

• Mana is Polynesian-specific, expressed through haka, offerings, and chiefly authority.

 

4. Role of Ancestors

​

• Wihas emphasize ancestor reverence, sustaining their continuity after death.

• Mana can come from ancestors, but it applies equally to leaders, sacred sites, and objects.

 

5. Abstract vs. Practical Expression

​

• Wihas include ineffable, abstract spiritual concepts beyond direct articulation.

• Mana, though spiritual, remains practical, tied to leadership, fertility, and ritual success.

 

6. Interaction & Accessibility

​

• Wihas may be dangerous to access or channel if unprepared, with interactions limited to rituals and avoidance.

• Mana is cultivated through actions, accessible to priests, warriors, and leaders.

 

Comparison of Wihas and Chi/Qi

 

Chi/Qi

 

• Chi (Chinese, 氣) or Qi refers to vital energy within Chinese philosophical, medical, and martial traditions. It is the fundamental life force flowing through all beings and the universe, governing balance and vitality.

• Chi is central to concepts such as Traditional Chinese Medicine (TCM), acupuncture, tai chi, and qigong, emphasizing harmonizing internal and external forces.

• Chi follows Yin-Yang and the Five Elements theory, ensuring health, flow, and cosmic stability through interaction and movement.

 

Similarities

 

1. Universal Life Essence

​

• Wihas sustains all existence, both physical and non-physical, as an eternal, flowing essence.

• Chi serves as the active life force, ensuring balance and vitality within all beings.

 

2. Flow and Energy Circulation

​

• Wihas moves through the Wight Wheel, transitioning between states while retaining continuity.

• Chi circulates through meridians in the body and cosmic forces, ensuring health and harmony.

 

3. Influence on Well-being & Interaction with Reality

​

• Wihas, though metaphysical, influences the balance of existence, requiring respect to maintain harmony.

• Chi affects health, movement, and internal energy, requiring proper cultivation for longevity and strength.

 

4. Duality & Balance

​

• Wihas integrates into the Drikeyu, ensuring cycles of energy and matter remain balanced.

• Chi follows Yin-Yang, embodying harmony between opposing forces to sustain life.

 

5. Cross-Cultural Connections

​

• Wihas parallels Qi, Mana, Prana, and Animistic spiritual forces, showing shared concepts of life energy.

• Chi/Qi connects to similar vital energy traditions across Asian, Indigenous, and philosophical systems.

 

Differences

 

1. Nature & Function

​

• Wihas is a continuous, cosmic essence, flowing through all entities and the universe.

• Chi/Qi is individualized, affecting personal energy, health, and interaction with the world.

 

2. Practical Application

​

• Wihas does not require cultivation or manipulation—it simply exists as part of the cosmic balance.

• Chi is actively cultivated through practices like acupuncture, qigong, tai chi, and meditation.

 

3. Cosmological Framework

​

• Wihas follows the Wight Wheel’s cyclical transformation within the Drikeyu.

• Chi adheres to Yin-Yang philosophy and the Five Elements system in Chinese cosmology.

 

4. Role in Medicine & Spiritual Practice

​

• Wihas is a universal presence, recognized through spiritual and metaphysical understanding.

• Chi plays a key role in Chinese medicine, influencing physical health and energy flow.

 

Anima/Animus (Roman Tradition)

 

Description:

 

Source of the term animism. In ancient Roman religion (and later Jungian psychology), Anima represents the soul or life force animating living beings. Every person, place, or object (e.g., rivers, trees, homes) could possess numen (divine presence or breathe from Greek pneuma is the concept of the "breath of life,") or genius (spirit), acting as localized spiritual essences. Romans venerated these spirits through offerings and rituals to ensure harmony.

 

Similarities to Wihas:

 

• Both represent life essence found in beings and places.

• Genius loci (local spirits) parallel Wighs connection with Wihas' localized influence within nature.

• Ancestors and natural forces are respected similarly.

 

Differences:

 

• Anima is more ritual-based and tied to Roman religious practices.

• Wihas follow the Drikeyu, while Anima lacks a structured cosmic cycle like the Wight Wheel.

• Roman spirits focus on divine presence (numen) rather than energy transformation.

 

Orenda (Haudenosaunee/Iroquois Tradition)

 

Description:

 

Orenda is the spiritual force present in humans, animals, plants, natural elements, and rituals. It drives life, growth, and efficacy, influencing the world through ceremonies and interactions. Haudenosaunee traditions use Orenda to maintain harmony and empower individuals.

 

Similarities to Wihas:

 

• Both are universal life forces, permeating all existence.

• Orenda, like Wihas, interacts with specific places and beings and requires respect.

• Ancestors, nature, and the living share an interconnected spirit.

 

Differences:

 

• Orenda is a force, not an entity with personality or agency like Wihas.

• No equivalent to the Drikeyu—Orenda exists within Haudenosaunee cosmology.

• Primarily expressed through communal rituals (e.g., Thanksgiving Address).

 

Prana (Hindu/Yogic Traditions)

 

Description:

 

Prana is the vital energy or breath sustaining all living beings. It flows through nadis (energy channels) and is cultivated through pranayama (breathwork), meditation, and yoga. Prana connects the individual to cosmic energy, influencing health and spiritual evolution.

 

Similarities to Wihas:

 

• Both represent a universal life essence found in all things.

• Prana and Wihas influence health and environments, requiring balance.

• Both acknowledge interconnected energy between beings and nature and also includes a connection with the Divine.

 

Differences:

 

• Prana is impersonal, whereas Wihas is also impersonal it also has expression within the agency of individuality.

• Tied to Hindu cosmology (e.g., Brahman, chakras) rather than the Wight Wheel’s transformation cycle.

• Focused on personal cultivation, unlike Wihas’ emphasis on localized spirits.

 

Barak/a (Arabic Tradition)

 

Description:

 

Barak/a is a spiritual blessing flowing from God, channeled through holy figures (saints, prophets), places (shrines), or objects (relics). It grants protection, healing, and grace, sought through pilgrimage, prayer, and rituals. Barak is the masculine expression and Baraka the feminine.

 

Similarities to Wihas:

 

• Both serve as spiritual essences influencing environments and individuals flowing from God through the three Goddesses into creation and all beings.

• Sacred sites hold divine energy, akin to Wihas manifesting through nature.

• Baraka and Wihas both require respect to access their influence.

 

Differences:

 

• Barak/a is a divine blessing, whereas Wihas are part of an animistic system.

• Arabic monotheism shapes Barak/a in concept, while Wihas operate with the Worloga and Wihas as one of the Drikeyu.

• Lacks a transformation cycle, unlike Wihas within a cyclical loop from formlessness, to form, to distinction and back to formless.

 

Final Thoughts

 

Each tradition recognizes a universal life essence permeating reality yet interprets it through distinct cultural frameworks. Wihas differ in agency, interaction, and cosmic structure, whereas concepts like Prana, Orenda, and Mana focus on energy flow rather than its expression in individualized spirits, at least on the surface.

 

In that perception of reasoning, the differences are more or less superficial and they all are tied to some directive factor of laws and dynamic of nature and the Divine, even if not precisely stated as such (more or less things lost in translation). In that sense, the Drikeyu truly are transcendent, and other expressions can be considered more or less elaborations of perceptions from observing the same things.