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Jen Delyth (born 1962), is a Welsh-born artist and author, a contemporary Celtic art illustrator and author who has contributed to the Celtic folk tradition with her original Celtic art and designs based on Celtic mythology and symbolism. "You may already be familiar with the artwork of Welsh artist Jen Delyth, who has done more than any others (aside from England's Courtney Davis and original Celtic art revivalist George Bain) to bring the ancient interlace designs, spirals, patterns and imagery of the Celts to modern awareness. As it turns out, Delyth is also an excellent writer and is well steeped in Celtic folk-lore, mythology and mysticism. Her stunning artwork and words vividly express the beauty, power and spirit of nature, as seen from the perspective of Celtic tradition. - Dirty Linen Magazine Book Review July 2008
The Celtic Tree of Life
Delyth is the creator of a contemporary Celtic Tree of Life design that has become a popular Celtic folk-art symbol. Delyth created the Celtic Tree of Life in early 1990. This contemporary design - not found in antiquity - describes in the language of Celtic Art patterning, the symbolism of the Tree of LIfe, representing (the artist's interpretation of) the interconnection of all things.
The symbolism of the Celtic Tree vividly comes to life in (this) design by Celtic artist, Jen Delyth. Their branches reach high into the heavens. Their roots dig deep into the Earth.
Yet all are woven together, signifying the connection between all things in the Heavens and the Earth.

The Celtic Tree of Life, as interpreted (here) by Welsh artist Jen Delyth, shows a concept of the cosmos in which the universe is in the form of a tree whose roots and branches join. religioustolerance.org
Although often misinterpreted as an ancient symbol, the Celtic Tree of Life is perhaps Delyth's most notable contribution to contemporary Celtic Art.

Many of Jen Delyth's patterns, like her trademark Tree of Life, have such an iconic resonance that they seem instantly familiar. They are the visual equivalent of a folk song, drawing from us some connection with a mythic marvelous past. Although her work is original and of our time, many have erroneously come to believe they are of ancient origin, so strongly do they resonate with the timeless quality we associate with our Celtic forbears.
Pat Fish, Celtic artist - 2004, Santa Barbara
Although most Celtic art today is based on ancient sources, there are some contemporary Celtic artists who consider the Celtic arts culture a living tradition- creating new works, rather than simply reproducing the traditional motifs. Working within a folk-art genre with ancient roots, has created some complications and misconceptions for their new designs - that are not actually available in the public domain. In the ongoing challenge to protect her own work - especially her popular Tree image - from misuse, Delyth has also been an instrumental advocate for the rights of modern-day Celtic artists, participating in campaigns to promote and protect copyright from infringement, and educate the public on proper uses.
Published works
Published works include Books, Book Cover and magazine illustrations, Music and Theatre Illustration and the popular Celtic Mandalas Calendar, Journals and Greeting Cards. Also featured as invited guest on television, festivals include and events across the country. Jen’s prints and paintings have been exhibited with solo and group shows internationally, including with the Contemporary American Celtic art group, of which Delyth is a founding member, touring the States during 2000 and 2007. Delyth also established her business Keltic Designs which showcases her original designs on everything from Fine Art Prints and textiles to heirloom tapestries.
Collaborations
Celtic Folk Soul - Art, Myth and Symbol illustrated and written by Jen Delyth contains examples of ancient and contemporary poetry. With a foreword by Scottish musician and author Robin Williamson
Beyond the Ninth Wave Celtic art and animation, with spoken word by founder/Poet Gilli Smyth was published by Ninth Wave Productions in 2000. Also featuring music by Michael Masley, Silver Arm, and Aryeh Frankfurter. Ninth Wave film has been featured with Irish Band Kila in San Francisco 2001, Trillian Green, and Woodland at Faerieworlds in Veneta, OR.
Illustrations
1991 Surfinary: A Dictionary of Surfing Terms and Surfspeak, Trevor Cralle, Ten Speed Press. Illustration (ISBN 0-89815-422-7)
1992 Dictionary of Celtic Myth and Legend, Miranda Green, Thames & Hudson, Frontispiece & Illustration (ISBN 0-500-27975-6)

1992 Animals in Celtic Life and Myth, Miranda Green, Routlege (ISBN 0-415-05030-8)

1993 Celtic Myths, Miranda Green, British Museum Press (ISBN 0-7141-2091-X)
1995 Sacred Symbols: The Celts", Thames & Hudson, Illustration (ISBN 0-500-06014-2)
1997 Celtic Crafts: The Living Tradition, David James, Blandford Press, Featured Artist, Illustration & Article (ISBN 0-7137-2663-6)
1997 Parabola: Myth, Tradition and the Search for Meaning Illustrations
1999 New Visions in Celtic Art: The Modern Tradition, David James, Blandford Press, Featured Artist, Illustrations & Text ( ISBN 0-7137-2736-5)
2000 Celtic Journey, EarthTone Records, CD Cover and Artwork ( ASIN: B00004RCUO)
2000 Beyond the Ninth Wave, Ninth Wave Productions, Artwork, Animation, Audio, Production (ASIN: B000FSY94A)
2002 Mandala Journey to the Center, Bailey Cunningham, DK Publications, Chapter Frontispiece (ISBN 0-7894-9740-9)
2002 Renaissance Magazine, Vol. 5, #3, Issue 19, Featured Artist
2002 Ravens, Mad Mama Moon, CD Cover and Interior Artwork
2005 Riddle on the Mountain, Daryl Burkhead, Dog Earred Press, Concept & Design Inspiration (ISBN 0-9668289-5-X)
2005 Theatr ná nóg, a touring, Welsh production of Melangell - Theatre Poster Design
2006 Celtic Way of Seeing: Meditations on the Irish Spirit Wheel, Frank MacEowen, New World Library, Cover Illustration (ISBN 1-57731-541-3)
2007 The Four Branches of the Mabinogi: Celtic Myth and Medieval Reality, Will Parker, Bardic Press, Cover and Inside Illustration (ISBN 0-9745667-5-6)
2008 Celtic Folk Soul - Art, Myth & Symbol: Amber Lotus Publishing, Cover, internal Illustrations, Text, Design (ISBN 1-60237-116-4)
2008 Originally Blessed - 25th Anniversary of Matthew Fox's Original Blessing:Creation Spirituality Communities Creation Spirituality, Illustration and Text
2000 - 2008 Celtic Mandala Calendars, Journals & Datebooks: Amber Lotus Publishing, artwork, design and text (ISBN 1-56937-759-6) (ISBN 1-885394-58-6), (ISBN 1-60237-057-5), (ISBN 1-60237-113-X), (ISBN 1-56937-693-X)
Exhibitions
1991 International Celtic Conference, Swansea University, UK
1994, 1996 Herbst Theatre Gallery, San Francisco, CA
1997 60th Street Gallery Group Show, Oakland, CA
2000 American Celtic Art Exhibition, Milwaukie, WI
2001 American Celtic Art Exhibition, San Francisco - Book Reading, Showing of Fine Art Prints, Book signing
2008 Faerieworlds Festival, Eugene, Oregon Featured Artist

Libertarian Humanism, or individualist humanism, is a movement within the lifestance of humanism which departs from the contemporary trend of atheist and new atheist sympathies within the American Humanist Association; embraces individualism and anarchist principles; and rejects any government affiliation, not unlike a separation of church and state
. Libertarian humanists understand humanism to be a personal choice rather than an institutional choice; within libertarian humanism, diversity is embraced and fostered.
American scientist and communicator, Dr. Carl Sagan, denied atheism as rash and too hasty:
I am not an atheist. An atheist is someone who has compelling evidence that there is no ... God. I am not that wise, but neither do I consider there to be anything approaching adequate evidence for such a god. Why are you in such a hurry to make up your mind? Why not simply wait until there is compelling evidence? and advising correspondents, only that you be open to the possibility that you are wrong, and not confuse what feels good with what’s true.
Lifestances, philosophies and religions are often included within the libertarian humanist mindset; such as, Agnosticism, Apatheism; as well as some well-known religions and philosophies; such as Islam, Christianity, Judaism, Buddhism, Hinduism, Paganism, as well as moderate atheists; holding that religion and spiritual philosophies are pillars of humanity, and that fundamentally, no two humans view the world in the same ways; having diverse backgrounds, appreciations, sentiments, cultures and societies
.
The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell. I cannot even make the assumption—as the practical interests of morality require—of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. I must, therefore, abolish knowledge, to make room for belief. The dogmatism of metaphysics, that is, the presumption that it is possible to advance in metaphysics without previous criticism, is the true source of the unbelief (always dogmatic) which militates against morality.
- Immanuel Kant
My response to all this is that greater stress on Humanism's affirmative ethics of creativity and joy is a more effective way of presenting the Humanist philosophy to the public. Humanism welcomes all life-enhancing and healthy pleasures, from the rollicking enjoyments of youth to the contemplative delights of mellowed age, from the simple gratifications of sports and the out-doors, to the more complex appreciation of art and literature, drama and cinema, friendship and social communion. Humanists believe in the beauty of love and the love of beauty. All the many-sided possibilities for good in human living the Humanist would weave into a sustained pattern of happiness under the guidance of reason. Exuberance is the watchword of the Humanist ethic.
For the Council of Secular Humanism, Tom Flynn writes,
Secular humanism’s cognitive thrust lies in its naturalistic worldview; its emotional or affective thrust lies in its positive ethical outlook. Each element is equally essential to secular humanism; neither stands alone. I submit that this meaningfully differentiates secular humanism from religious humanism, and from simple atheism as well. Continuing with Hitchens’s language, secular humanists necessarily disbelieve in God (naturalism) and just as necessarily oppose thuggery and tribalism on principle (an outgrowth of ethics). Of course, many atheists, agnostics, and religious humanists do the same. But when atheists and agnostics adopt positive ethics, they do so for reasons independent of their atheism or agnosticism. When religious humanists defend naturalism, they do so for reasons outside the boundaries of their religious humanism. Only for the secular humanist do both commitments arise organically within his or her life stance.
My response to all this is that greater stress on Humanism's affirmative ethics of creativity and joy is a more effective way of presenting the Humanist philosophy to the public. Humanism welcomes all life-enhancing and healthy pleasures, from the rollicking enjoyments of youth to the contemplative delights of mellowed age, from the simple gratifications of sports and the out-doors, to the more complex appreciation of art and literature, drama and cinema, friendship and social communion. Humanists believe in the beauty of love and the love of beauty. All the many-sided possibilities for good in human living the Humanist would weave into a sustained pattern of happiness under the guidance of reason. Exuberance is the watchword of the Humanist ethic.
For the Council of Secular Humanism, Tom Flynn writes,
Secular humanism’s cognitive thrust lies in its naturalistic worldview; its emotional or affective thrust lies in its positive ethical outlook. Each element is equally essential to secular humanism; neither stands alone. I submit that this meaningfully differentiates secular humanism from religious humanism, and from simple atheism as well. Continuing with Hitchens’s language, secular humanists necessarily disbelieve in God (naturalism) and just as necessarily oppose thuggery and tribalism on principle (an outgrowth of ethics). Of course, many atheists, agnostics, and religious humanists do the same. But when atheists and agnostics adopt positive ethics, they do so for reasons independent of their atheism or agnosticism. When religious humanists defend naturalism, they do so for reasons outside the boundaries of their religious humanism. Only for the secular humanist do both commitments arise organically within his or her life stance.

Historical Taleb Mohammed Lodi Jamee Mosjid, established at 1833. It was the first institute for Prayer and Education in Mathiura, Beani Bazar, Sylhet, Bangladesh, and was the only symbol of Mugol Architecture in this area. The Mosjid rebuilt at 1983 and that time it lost the Mugol Architecture. This Mosjid is the oldest and authentic proof of Ibrahim Lodi’s Family connection in greater Sylhet, Bangladesh.
References:(Taleb Mohammed Lodi jame Mosjid in Google Map)
http://wikimapia.org/#lat24.8202858&lon92.1253556&z18&l0&mb&tag44605