Wiltshire, United Kingdom. Reported 29th June.

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Updated Tuesday 1st July 2014


29/06/14 29/06/14 29/06/14 29/06/14 01/07/14 29/06/14

Artwork WJ



Back to Basics: 1, 2, 3! 

This Wiltshire crop circle includes three very ancient symbols related to the relationship between the divine and the material. The circle, the diameter, and the trefoil or triple ring are symbols known to mankind since 2500 BC at least. These three figures can be found worldwide and into the time of the dawn of the awakening of human consciousness. They are the beginnings of world cosmologies, of religious and scientific thought, and the start of a conscious relationship between the material world and the numinous, the unknown, the divine.  

The circle–one single, concentric circles, one in the centre of a larger one–is and has been the symbol par excellence of the cosmos, the various layered realms within it, and the source with its surrounding creation.

“The physical and spiritual strength of this symbol are there because the perfect circle has no beginning and no end; it is unassailable.” (Nozedar 20) The circle is defined by the inside (‘nothing’) and its own unbroken line (‘something’). It is the container for all existence, and is known, according to Hermes Trismegistus and Hindu teaching as: “God is a circle whose center is everywhere and circumference is nowhere.”

The Circle: Beginning 

The circle with a dot represents the primordial ‘womb’ containing the spark of creation; a 17th century Indian representation of the cosmos in simultaneous evolution and dissolution; at times the circle represents the Earth as a Cosmic Egg. 

“The idea of the cosmos as an unbroken circle was repeated in the Gnostic image of the world serpent forming a circle with its tail in its mouth [the ourbouros].” (Walker 4) The circle also implies equality as is exemplified in the Round Table of King Arthur and the ‘circular’ Council of the Dalai Lama. (Nozedar 20) 

The diameter, or ‘dia mater’ in creation myths, signifies the division of the world mother into upper and lower realms ”A universal motif is the duality of the sky and the earth.” (journalofcosmology) This symbol is often found on rock carvings and is used in ‘at least ten different ideographic systems of natural science’. In Scientology, it is a symbol for the ‘individual human spirit’.  “It is generally associated with something absolute, e.g., absolute time, absolute temperature, absolute center, etc.” (Liungman 342) It could be seen as an image of the horizon, the beginning of consciousness, as well as its limit. 

The Diameter: Second Stage in Creation Manifestation 

The West Woodhay Down formation of July 29, 2011 associates the diameter with the ‘snake’; in the diagram of Yygdrasil we see that the Ourobouros around Midgard (Earth) is pretty well positioned to bisect the circle encompassing the whole; Cosmic Egg/Creation Torus by artist, Jamie Jones, shows activity of the torus manifesting as a diameter; an ancient Hebrew world view gives the impression of a  division between upper and lower worlds. 

As the Greek letter ‘theta’, the diameter image was used by the ancient Egyptians. “The Egyptians used a symbol for Kosmos in the form of theta, with a fiery circle representing the world, and a snake spanning the middle representing Agathos Daimon  (literally: good spirit).(wikipedia) 

The Snake: Dynamic of the Diameter 

“In its original state, the universe was chaos. Pan Gu spontaneously emerged from its centre, and after 18,000 years, Heaven and Earth became clearly divided. In the Chinese apocryphal text, Guang bowuzhi, natural phenomena are attributed to different activities and physical parts of the body of Pan Gu. It is said that his body had the shape of a snake…” (chinaknowledge) ; A dreamer’s image of the snake dividing the fiery circle, perhaps like the Egyptian version of the Kosmos; In Hindu mythology, a huge snake helped to create the cosmos by churning the Milky Way.  

The trefoil or triple ring, as it is sometimes known, has been a symbol for the sacred and the trinitarian divinity for millennia. It has been found as long ago as 2500 B.C.  in the Indus Valley civilization on statues and stone carvings. The Celts had a god of the trefoil, Trefuilngid Tre-Eochair, whose emblem was assimilated into the legend of Saint Patrick who used the ‘shamrock’ to explain the Christian Trinity. “Many mystical meanings were assigned to the triple ring: perfection in thought, word, and deed; or love, power, and wisdom.” (Walker  38 & 41). 

The Trefoil: All 

The Indus Valley civilization used trefoils to decorate many statues and images such as a priest king and a bull; The trefoil is found in Gothic architecture representing the Christian Trinity, as St. Patrick explained using a the shamrock;  “Ancient Indian mythology associates the mythical makara with the creation of the world, and they are often depicted disgorging human heads, deities, lotuses or other elements of creation. The makara, caiman and related Mayan kawak (cauac) or ‘earth monster’ sometimes have a curved, upturned snout, and also a trefoil, which has been interpreted as representing the triune qualities of ‘divine breath.” (davidpratt) 

So, we have in this amazingly succinct, compact and universal crop circle symbol, a Creation Story: One Two Three!  One is the Circle, Two emerges from the Diameter, and Three moves in the Trefoil.  

In Cooper we see:

“One means: Primordial unity; the beginning; the Creator; the First Mover; the sum of all possibilities; essence; the Centre; the indivisible; the germinal; isolation, etc. 

Two means: Duality; alternation; diversity; conflict; dependence; otherness; the static condition; the rooted, hence balance, stability; reflection; the opposite poles, etc. 

Three means: Mulitiplicity; creative power; growth; forward movement overcoming duality; expression; synthesis. ‘Three is the first number to which the word “all” has been appropriated’. “(Cooper 113 & 114) 

In this unobtrusive formation we have the presentation of Creation as it is, was, and will be. From within the Undifferentiated Great Void, the Ineffable Seed germinated to produce opposite energies; Light/Dark; Heat/Cold; Positive/Negative which, in turn, reunited to produce the All, the Active, the Creative, the Growth of New Life, New Consciousness moving into a Future. AND THIS CONTINUES EACH DAY ON EARTH! 

This synthesis of symbols from around the world and from different time periods in human history reminds me of the earlier formation this year at Badbury Rings nr Wimborne Minster, Dorset of June 17th. Both have references to various periods of time and parts of the world; both are concerned with the story of human consciousness as a goal and as a crucial aspect of Evolution and Creation; both infer that the REALITIES symbolized by the crop circles have been extant from the dawn of Creation, in OUR TIME and shall be in the FUTURE. The message for us modern humans is that we be reminded of what our role as a species is in the greater picture. It is a wake up call to our more profound sense of being, living and thriving on the Earth and in the Cosmos. It is a reminder of WHAT WE MEAN TO LIFE and WHAT LIFE MEANS TO US. The origin of these marvelous formations could almost be irrelevant. Is it not enough that they are mysterious, ingenious, universal, informative, etc. for us to heed what they are trying to communicate–whether they are the Earth’s pleas, guidance from ETs, man-made inspirations or our own unconscious reaching out?

Stuart Kauffman, in the preface to his book, Reinventing the Sacred, sums up what perhaps all these fantastic events are pointing to for us:

“I believe we need a domain for our lives as wide as reality. If half of us believe in a supernatural God, science will not disprove that belief. We need a place for our spirituality, and a Creator God is one such place. I hold that it is we [my emphasis] who have invented God, to serve as our most powerful symbol. It is our choice how wisely to use our own symbol to orient our lives and our civilizations. I believe we can reinvent the sacred. We can invent a global ethic, in a shared space, safe to all of us, with one view of God as the natural creativity in the universe.” (Kauffman xiii) 

Michelle Jennings ( https://michelle-jennings.squarespace.com/blog )  


Bayley, Harold. The Lost Language of Symbolism. Dover Publications, Inc., Mineola, NY. 2006.

Cooper, J.C. An Illustrated Encyclopaedia of Traditional Symbols. Thames & Hudson. London. 1978.

Kauffman, Stuart A. Reinventing the Sacred: a New View of Science, Reason, And Religion. Basic Books. New York. 2008.

Liungman, Carl G. Dictionary of Symbols. W.W. Norton & Co. New York. 1994.

Nozedar, Adele. The Illustrated Signs & Symbols Sourcebook. Harper/Collins. London. 2010.

Sacred Symbols. Robert Adkinson, ed. Thames & Hudson Ltd. London. 2009. 

Walker, Barbara. The Woman’s Dictionary of Symbols & Sacred Objects.Castle Books. Edison, NJ. 1988. 









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