THE WITCHES’ REDE OF CHIVALRY – Found on Witches of The Craft

Adapted from Rites From The Crystal Well)

Insofar as The Craft Of The Wise is the most ancient and most honourable creed of humankind, it behoves all who would be witches to act in ways that give respect to the Old Gods and Goddesses, to their brothers and sisters of The Craft, and to themselves

Chivalry is a high code of honour, which is of most ancient Pagan origin and must be lived by all who follow the Old Ways.

Know well that thoughts and intent put forth will wax strong on many planes of existence and return, bringing into creation that which has been sent forth. For this reason the adept must exercise discipline over his or her thoughts. Remember, ” as you sow, so shall you harvest”

It is only by preparing our minds to be as Gods that we may one day unite with the Godhead.

“This above all … to thine own self be true…”

A witch’s word must have the validity of a signed and witnessed document. It is only by developing such mental discipline that great power may be controlled and directed

It is well to refrain from speaking ill of others for not all truths of the matter may be known

Pass not unverified words about another. For the most part hearsay is a thing of falsehoods

Be honest with others. Have them know that honesty is likewise expected of them

The fury of the moment plays havoc with the truth. Strive always to keep your head

Harm not another. Think always of the consequences of your actions

Dignity, a gracious manner, and a good humour are much to be admired

As a witch you wield much power. Therefore exercise much discretion in its use

Courage and honour endure forever.

Offer friendship only to those worthy of it. To associate with younger souls will only pull you down

Those who follow the mysteries must be above reproach in the eyes of the world

Keep pride in thyself. Seek perfection in body and in mind


Reading the White Shaman Mural

Paintings in a Texas canyon may depict mythic narratives that have endured for millennia

Monday, November 06, 2017

In the Lower Pecos Canyonlands of southwest Texas, a mile upstream from where the Pecos River flows into the Rio Grande, the White Shaman rock shelter is carved into a cliff face at the end of a limestone canyon. Here, in a small alcove, a 26-foot-long collection of pictographs stretches across a smooth wall that faces west. The pigments have faded over time, but a dense profusion of surreal figures, some highly abstract, others seemingly human or animal-like, are still visible. The setting sun can intensify the figures’ yellow and red colors, while a full moon illuminates white images, including the elongated headless human figure that gives the site its name. Similar rock art figures, some up to 20 feet high, decorate more than 200 rock shelters within a 90-mile radius around the confluence of the Pecos and the Rio Grande. Hunter-gatherers who lived here from about 2500 B.C. to A.D. 500 created these paintings, which belong to a tradition known today as the Pecos River Style.


These fantastical pictographs have long defied easy interpretation, and many archaeologists have resisted speculating about their meaning at all. Some believe the often bizarre images were made by shamans to recreate hallucinogenic visions they experienced while under the influence of stimulants. In recent years, Texas State University archaeologist Carolyn Boyd, a former professional artist, has proposed that they represent something much more complex. She has put forth the theory that the pictographs at White Shaman, and perhaps other Pecos River Style paintings, record the beliefs of ancient peoples whose descendants still live in Mexico today. What’s more, Boyd is convinced that by using scientific and ethnographic methods, we can begin to understand these narratives. “These are painted texts,” says Boyd. “I think we can read them, just as the people who created them must have read them.”

To read the rest of this interesting article please either on link or copy and paste it into your browser:

The Caledonii Grande Tradition

Generations ago, the tribes of the highland regions of Scotland fought the Roman incursion into their territory. One of these Tribes was known to the Romans by their Latinized name, CALEDONII. The ancient pronunciation of the Tribal name is kept closely guarded by the living order of Druidic Priests and Priestesses stemming from the original Druidh of the Tribe Caledonii. The remoteness of their lands and sanctuaries helped preserve them and their religion from destruction by the Romans and during the missionizing efforts of the Church. Druidic rites survived in Scotland longer than in any other Celtic country. Only in the Continental Trans-Val region did rituals, now accepted as Druidic in origin, survive as long. The modern Caledonii survived through associations with a number of Highland Clans, the Stewerts of Bute maintained the line that has come down to our time, complete with the sacred knowledge and the blood line of the chosen chieftains. By this we mean the chosen Druidic chieftain, not the chieftain of the Stewert Clans. Tradition states that the Stewerts associated with the Royal House of Edinburg, produced a Druidess named Mari Morgaine, and that through her, the line passed to the present day Chosen Chief, Ariel Morgan. The Caledonii of today maintain the ancient rites of the Celtic religion, taught for generations by our people and passed down through the wisdom keepers to those chosen to bear the knowledge. We entrust this knowledge to those who feel the call of the Spirits to minister to the children of the religions of the Mother Earth. It is a serious undertaking, one that requires long hours and much work. For those who feel the call, we welcome you into study.

Let’s honor our ancestors.

The Festival of the Dead or Feast of Ancestors is held in many cultures around the world. For centuries people globally have been honoring their ancestors. The reverent devotion expressed by their deceased forbears through a culturally prescribed set of rules and observances.  From Japan, China, Korea to Nepal, Peru, Mexico, India, Scotland, Ireland and Cambodia are to name just a few.

The ancient Greeks, Romans, Persians, the Pacific and Tongan Islands, Africa and Native America till this day continue to recognize the honoring. These religious traditions have remained steadfast and are usually practiced among cultures who have strong ancestral reverence.

I take this time of the year to remember all the people in my life gone. I build a little remembrance alter, give them an offering, light a candle and allow myself to slip between the veil.

Happy all Hallows Eve.

A link with an insight on how people around the world celebrate their ancestors.


Hypatia Of Alexandrea

Before Salem, the First American Witch Hunt BY CHRISTOPHER KLEIN // OCTOBER 31, 2012

Thirty years before the infamous Salem witch trials, America’s first witch hunt hysteria swept through another colonial New England town. Find out about the accusations and trials that rattled Hartford, Connecticut, in 1662.

In late March 1662, John and Bethia Kelly grieved over the body of their 8-year-old daughter inside their Hartford, Connecticut, home. Little Elizabeth had been fine just days before when she returned home with a neighbor, Goodwife Ayres. The distraught parents, grasping at any explanation for their loss, saw the hand of the devil at work.

The parents were convinced that Elizabeth had been fatally possessed by Goody Ayres. The Kellys testified that their daughter first took ill the night after she returned home with her neighbor, and that she exclaimed, “Father! Father! Help me, help me! Goodwife Ayres is upon me. She chokes me. She kneels on my belly. She will break my bowels. She pinches me. She will make me black and blue.”

After Elizabeth’s death, accusations of bewitchment flew, and fingers were pointed at numerous townspeople. Hysteria gripped Hartford, a town that a generation before had witnessed the first execution of a suspected witch in the American colonies. Alse (Alice) Young of Windsor, Connecticut, was sent to the gallows erected in Hartford’s Meeting House Square, now the site of Connecticut’s Old State House, on May 26, 1647.

Witchcraft was one of 12 capital crimes decreed by Connecticut’s colonial government in 1642. The legal precedent cited by the devoutly Puritan colonists was of a divinely higher order: biblical passages such as Exodus 22:18 (“Thou shalt not suffer a witch to live”) and Leviticus 20:27 (“A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death”).

After Young’s public hanging, at least five other Connecticut residents met a similar fate. However, it was in Hartford in 1662, 30 years before the infamous Salem witch trials, that a witch hunt hysteria took hold, resulting in seven trials and four executions.

Shortly after Elizabeth Kelly’s death, the pious Ann Cole suddenly became “afflicted,” shaking violently and spouting blasphemy. According to one contemporary account, Cole was “taken with strange fits, wherein she (or rather the devil, as ‘tis judged, making use of her lips) held a discourse for a considerable time.” Cole blamed her bewitchment on neighbor Rebecca Greensmith, described by one townsperson as “a lewd, ignorant, considerably aged woman,” and others already suspected of witchcraft in the Kelly case. The accused began to accuse others, and even their spouses, of being the true witches. In what became a vicious circle, neighbors began testifying against neighbors. Goody Ayres’ husband, perhaps in an attempt to save his wife, joined in the chorus of Greensmith’s accusers.

The most damning testimony supposedly came from Greensmith herself, who reportedly admitted to having “familiarity with the devil” and said that “at Christmas they would have a merry meeting” to form a covenant. Greensmith implicated her husband and said she had met in the woods with seven other witches, including Goody Ayres, Mary Sanford and Elizabeth Seager. Neighbors testified that they saw Seager dancing with other women in the woods and cooking mysterious concoctions in black kettles.

Two of the suspects, likely the Greensmiths, were subjected to the swimming test in which their hands and feet were bound and they were cast into the water to test the theory that witches are unable to sink. After they were tried, the Greensmiths were indicted “for not having the fear of God before thine eyes; thou hast entertained familiarity with Satan the grand enemy of God and mankind and by his help hast acted things in a preternatural way.” The court’s verdict: “According to the law of God and the established law of this commonwealth, thou deserves to die.”

Rebecca Greensmith had confessed in open court. Nathaniel Greensmith had protested his innocence. But they both met the same fate: the noose. Sanford was also sent to the gallows. After their executions, Cole reportedly was “restored to health.” Ayres fled Hartford, while Seager was finally convicted of witchcraft in 1665, although the governor reversed the verdict the following year. Mary Barnes of Farmington, Connecticut, was also swept up in the region’s witch hunt and executed alongside the Greensmiths.

The four executions of suspected witches in Hartford were to be Connecticut’s last. Another hysteria broke out in Fairfield, Connecticut, in 1692, but none of those convicted met death. Connecticut held its final witch trial in 1697, a half century after Alse Young’s execution. During that period, there were 46 prosecutions and at least 11 executions.

Descendants of some of those 11 colonists are seeking posthumous pardons and apologies similar to those that occurred in Massachusetts for victims of the Salem witch trials. Previous resolutions in the Connecticut legislature, however, have not come out of committee, and the state’s Board of Pardons and Paroles also has a policy of not granting posthumous pardons. The descendants are now pressing for a gubernatorial proclamation to clear the names of their ancestors.

King James VI of Scotland (Scottish Witch Trials 1590’s

December 12, 2014

Scotland became a hotbed for witch-hunts from the late sixteenth through the seventeenth centuries. The country’s royal leader, King James VI, played a significant role in the development of these witch-hunts. He did not contribute to the origins of witchcraft accusations in Scotland, but his interest and belief in the reality of witches contributed to the politicization and spread of hunts. His involvement with witch trials in the North Berwick region sparked a massive witch-hunt in the area. Perhaps his greatest contributions to the development of trials, though, were writings that explained his legal thoughts on the process for trying witches in Scotland. In 1591, a pamphlet titled Newes from Scotland was published. This document discussed the king’s revelations relating to the legitimacy of witchcraft. He became involved with witch trials once again during another large witch-hunt in 1597, which he followed up with the publication of his witchcraft treatise, Daemonologie. This book provided an outline of the king’s thoughts on witchcraft throughout the 1590’s, which established a framework for what should constitute the crime of witchcraft. He emphasized the importance of the pact with the devil, necromancy, renouncing one’s Baptism, congregating in groups, and receiving the devil’s mark. These all became commonalities in confessions throughout the following century.[i] He also recommended techniques for discovering witches such as searching for the devil’s mark and testing to see if a witch could float.[ii] King James did not create the witch-hunts in Scotland, but his writings profoundly impacted the politicization and legal process of witchcraft trials by outlining what should be considered witchcraft and how to identify and try accused witches.

To read more of this informative article about the beginnings of The Burning Times that originally started in Scotland. Please click on this link:

Tracing the Origins of the Infamous Ouija Board

The Ouija board (known also as a Spirit board or Talking board) is a type of board commonly believed to enable its users to communicate with the spirit world. A Ouija board usually has the letters of the alphabet inscribed onto it, the numbers 0 – 9, along with words such as ‘yes’, ‘no’, and ‘goodbye’. In addition to the board itself, each Ouija includes a planchette, a teardrop-shaped device with three legs. The planchette is normally made of wood or plastic, and usually has either a hole in its middle or a kind of pointer. For the Ouija to operate, two or more people should be seated around the board, with their fingertips placed on the planchette. A question is then asked, and the planchette apparently seema to move on its own, thus providing an answer.


Although the practice of obtaining messages from seemingly supernatural things is almost as old humanity itself, the Ouija board is arguably a more modern divination object. Some sources have argued that Pythagoras put forth talking boards in 540 BC and others have likened them to ancient writing devices from China, but most of these beliefs fall flat when their original sources cannot be found, or, the stories are found to have been created as a form of publicity or based on misinformation.

Talking boards are known instead to have their origins in a movement known as Spiritualism…

To read the rest of this article please click on this link:

The Origins of the Faeries: Changes in Conscious Perception – Part II

The faeries appear in folklore from all over the world as metaphysical beings, who, given the right conditions, are able to interact with the physical world. They’re known by many names but there is a conformity to what they represent, and perhaps also to their origins.

[Read Part I]

In his 2005 book Supernatural, Graham Hancock puts forward the hypothesis that the shamanistic cultures of the Stone Age were also interacting with these beings. Around 40,000 years ago there was an explosion of symbolism in human cultures throughout the world, primarily represented by cave art. This cave art is usually located in hard to access underground spaces that must have had significant meaning for the artists and those who would have been experiencing these strange images by firelight. And strange they are. Much of the cave art represents therianthropic beings, that is half human, half animal shape-shifters.

There are also many beings that seem to be distorted humans, often similar to the faeries of folklore. And this gets to the core of the subject. Hancock makes the convincing argument that these cave paintings were produced to represent reality as perceived in an altered state of consciousness. Twenty years ago this idea was anathema to anthropologists, but since the work of the anthropologists David Lewis-Williams, Thomas Dowson and many others, the theory has tipped over to become an accepted orthodoxy. There are motifs by the hundred in the cave paintings that correlate with the visionary states of people in an altered state of consciousness, brought about most especially by the ingestion of a psychotropic substance.

The basic premise is that the shamans of these stone age cultures transported themselves into…

To read this rest of this and see the pictures please click on this link: Fairies 2

The Origins of the Faeries: Encoded in our Cultures – Part I

The faeries appear in folklore from all over the world as metaphysical beings, who, given the right conditions, are able to interact with the physical world. They’re known by many names but there is a conformity to what they represent, and perhaps also to their origins. From the Huldufólk in Iceland to the Tuatha Dé Danann in Ireland, and the Manitou of Native Americans, these are apparently intelligent entities that live unseen beside us, until their occasional manifestations in this world become encoded into our cultures through folktales, anecdotes and testimonies.

In his 1691 treatise on the faeries of Aberfoyle, Scotland, the Reverend Robert Kirk suggested they represented a Secret Commonwealth, living in a parallel reality to ours, with a civilization and morals of their own, only visible to seers and clairvoyants. His assessment fits well with both folktale motifs, and some modern theories about their ancient origins and how they have permeated the collective human consciousness. So who are the faeries, where do they come from…and what do they want?


To read the rest and see pictures please click on this link: Fairies