I'm not sure how to honestly rate this book any more than I can say I actually finished the very last page. To me I didn't find the information in this book flowed well together. It almost seemed as though the book was written in three different ways, the first, was a how-to guide for neo pagans (or whatever they are), the second was sort of scholarly but nothing was clearly aligned with each other and the other...I'm not sure what the mix there was. In an attempt to sum up Cerridwen (whether an actual goddess or no might be immaterial) was/is a divine feminine, there is a lot of "wombs", "womanly" "woman" etc. etc. she did a motherly thing for her son (supposedly). But when presented with her mythological story there is a very big problem with this. Now her symbol for her is a cauldron, a very womb like thing, apparently, and she has created this potion for a year and a day for her son (apparently butt ugly), but rather than stick with it like a hard toiling mother or get her daughter (she did have one?) to continue the feminine thing she gets her indentured servant and his father (grandfather? who is blind) for the last stir. Who is stirring it at this point? Then while she takes a much needed rest, standing on her feet for 1 year and six months is exhausting, the blind man who knows nothing about this (or does he? not clear) manages to push away her son (no resistance?) and puts Gwion Bach in place of the three key pops of potion. Well the odd thing is that for someone who is attempting to be scholarly Hughes doesn't mention the rather uncanny likeness that this story has to an Irish myth with Finn. Finn acts like an indentured servant cooking a rather large salmon, which unknown to him has eaten acorns that has all the world's wisdom in it. Finn isn't allowed to eat the salmon himself, but three pops of salmon grease fall on to his thumb and naturally he puts his thumb in his mouth...Nor the uncanny similarity to the story of Moses who is also put into the water by his mother. And as with all stories from the unknown past the story of Cerridwen shouldn't be taken literally. But that is exactly what Hughes does and it's sketchy for one who is attempting to be very scholarly and exactly accurate. Then again there isn't any more about Cerridwen than this myth other than a strange linkage between her and Gwydion. Now he thinks the myth of Gwydion is problematic to modern minds and yet has no issue with invoking an image of looking up or through (I forget exactly which as it is a disturbing analogy) a skirt to reveal a tantalising aspect of Cerridwen and if that isn't a rather repulsive image I don't know what is. There is more on bards and a very flimsy connection to Cerridwen, in that there is nothing very strong to suggest Cerridwen was anything to the bards at any time. With all these things in mind the further along I read the more and more tenuous threads were not really holding things together and I simply lost interest.
Another thing is that the outset of the premise of this book is to encourage people that felt a "connection" to what or who they think Cerridwen is to read this book, that was the element of how-to. But there was nothing to gently enquire from the reader is to what this "connection" is nor where did it come from and neither to find out what a person expects with Cerridwen, only what Hughes himself feels and thinks is his "connection" and logically what he does and says fits with everyone. I have thought to have a separation from religions and cults the idea would be to have people have different ways of using "connections" to a person (or persons) associated with a divinity and that everyone has a different path from the outset. Instead as with all these neo pagan/witchy things is that the author wants you to through a lot of money on certain objects that are meant to "represent" the goddess (or god etc.) and to be able bodied and have scads of time to go seeking out an outdoors setting and do the "connecting". These scenarios are very isolating for people that don't have the money, able bodied nor be able to devote a "space" outdoors to "connect" with their chosen divinity. Also, for the scholarly aspects that are also history resources Hughes utilised the most on men that had written many hundreds of years later and should be considered biased and therefore unreliable. Furthermore, it's very obvious that the symbol for Awen are three arms from the ancient Egyptian Aten. Many of the symbols of Aten (or Ra) are stretched out arms from the sun and the symbol for Awen looks nearly identical but three.