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The following contains elements of a work authored by Mike Nichols, a Welsh Witch from K.C., Missouri.   Go to: http://www.sacred-texts.com/bos/bos013.htm for the original text.

Lord Rhuddlwm, March,  2008

The Wheel of the Year consists of eight Sabbats.  Four are Solar in nature, and four are Lunar in nature; all mark the passing of the year with natural milestones.  All Sabbats are major or minor, the major Sabbats being Samhain, Imbolc, Beltane, and Lughnasadh. The minor Sabbats are Yule (Winter Solstice), Ostara (Spring Equinox), Litha (Summer Solstice) and Mabon (Autumn Equinox).  It is through these Sabbats that witches through out the world mark the passing of the year with celebration and reverence for the deities and events that each represents.  The above named holidays are marked by witches in the Northern Hemisphere. The witches in the Southern Hemisphere reverse the Sabbats due to the opposite seasons.

The Beltaine season of April 30-May 1 is unique. It includes:

  • A Pagan Sabbat: Beltaine, usually celebrated on or near the evening of April 30. Mainly celebrated by Neo-Pagans
  • Two Christian holy days:
  • A secular celebration,  May Day.
  • A Welsh festival: Nos Galon Mai, The Eastwind Sabbat which Begins Sundown, April 30. This is the Festival of the beginning of Summer.  Our Goddess presides.
  • Georgia Pagans -Witches & Druids celebrate Beltaine in different ways.
  • Visit Other Sabbat Festivals
  • Go to Books about Welsh Faerie Witchcraft

There is a great deal of misinformation circulated about this festival; almost as much as with Halloween.  Read the following information and then go to the links to arm yourself with true information.

There are four great festivals of the Witch's calendar.   The two greatest of these are Nos Galon Gaeof (Halloween - the beginning of winter) and Nos Galon Mai (May Day - the beginning of summer).  These two festivals are opposite each other on the wheel of the year, and divide the year into halves.   Halloween (also called Samhain) is the Celtic New Year and is generally considered the more important of the two, though May Day runs a close second.  Indeed, in some areas -- notably Wales -- it is considered the great holiday.

Nos Galon Mai, also called May Day, Beltainne: (pronounced Bel-tinna, also known as Beltain, Beltane, May Day etc.), is a Sabbat celebrating fertility and the union of the young  God and the Goddess.  This is a wonderful celebration of the love between the God and Goddess. It is their sacred marriage. (This is where the God and Goddess concieve the spring for the following year born at Imbolc.) Celebrated with your loved one, now is the time to lay in the fertile soil and germinate those seeds you planted. In Celtic mythology this is the beginning of summer, or the growing time.  Colours for this sabbat: Red and White (red for Her womb and white for His semen. It's a fertility thing), and green for the background.

At this time, life is renewing itself.  Birds and animals are mating.  In the fields, newly planted seeds are beginning to grow.  Great fires are lit honoring the fertility God Belenos.  Some leap the fires to show the exuberance of the season.   Maypoles are erected and bright ribbons are entwined around it.  The Maypole, a phallic symbol, represents the masculine.  The soft, colorful ribbons represent the feminine.  The union of the two symbolizes the union of the God and Goddess.   This is the time to fertilize your dreams with action.  It is legend that children conceived at Beltane were gifted by the gods.

Nos Galon Mai ushers in the fifth month of the modern calendar year, the month of May. This month is named in honor of the goddess Maia, originally a Greek mountain nymph, later identified as the most beautiful of the Seven Sisters, the Pleiades. By Zeus, she is also the mother of Hermes, god of magic. Maia's parents were Atlas and Pleione, a sea nymph.

The old Celtic name for May Day is Beltane (in its most popular Anglicized form), which is derived from the Irish Gaelic 'Bealtaine' or the Scottish Gaelic 'Bealtuinn', meaning 'Bel-fire', the fire of the Celtic god of light (Bel, Beli or Belinus). He, in turn, may be traced to the Middle Eastern god Baal.

Other names for May Day include: Cetsamhain ('opposite Samhain'), Walpurgisnacht (in Germany), and Roodmas (the medieval Church's name). This last came from Church Fathers who were hoping to shift the common people's allegiance from the Maypole (Pagan lingham - symbol of life) to the Holy Rood (the Cross - Roman instrument of death).

Incidentally, there is no historical justification for calling May 1st 'Lady Day'. For hundreds of years, that title has been proper to the Vernal Equinox (approx. March 21st), another holiday sacred to the Great Goddess.  The nontraditional use of 'Lady Day' for May 1st is quite recent (within the last 15 years), and seems to be confined to America, where it has gained widespread acceptance among certain segments of the Craft population.  This rather startling departure from tradition would seem to indicate an unfamiliarity with European calendar customs, as well as a lax attitude toward scholarship among too many Pagans.  A simple glance at a dictionary ('Webster's 3rd' or O.E.D.), encyclopedia ('Benet's'), or standard mythology reference (Jobe's 'Dictionary of Mythology, Folklore & Symbols') would confirm the correct date for Lady Day as the Vernal Equinox.

By Celtic reckoning, the actual Beltane celebration begins on sundown of the preceding day, April 30, because the Celts always figured their days from sundown to sundown. And sundown was the proper time for Druids to kindle the great Bel-fires on the tops of the nearest beacon hill (such as Tara Hill, Co. Meath, in Ireland). These 'need-fires' had healing properties, and sky-clad Witches would jump through the flames to ensure protection.

Frequently, cattle would also be driven between two such bon-fires (oak wood was the favorite fuel for them) and, on the morrow, they would be taken to their summer pastures.

Other May Day customs include: walking the circuit of one's property ('beating the bounds'), repairing fences and boundary markers, processions of chimney-sweeps and milk maids, archery tournaments, morris dances, sword dances, feasting, music, drinking, and maidens bathing their faces in the dew of May morning to retain their youthful beauty.

In the words of Witchcraft writers Janet and Stewart Farrar, the Beltane celebration was principly a time of '...unashamed human sexuality and fertility.' Such associations include the obvious phallic symbolism of the Maypole and riding the hobby horse. Even a seemingly innocent children's nursery rhyme, 'Ride a cock horse to Banburry Cross...' retains such memories.  And the next line '...to see a fine Lady on a white horse' is a reference to the annual ride of 'Lady Godiva' though Coventry.  Every year for nearly three centuries, a sky-clad village maiden (elected Queen of the May) enacted this Pagan rite, until the Puritans put an end to the custom.

The Puritans, in fact, reacted with pious horror to most of the May Day rites, even making Maypoles illegal in 1644. They especially attempted to suppress the 'greenwood marriages' of young men and women who spent the entire night in the forest, staying out to greet the May sunrise, and bringing back boughs of flowers and garlands to decorate the village the next morning. 

One angry Puritan wrote that men 'doe use commonly to runne into woodes in the night time, amongst maidens, to set bowes, in so muche, as I have hearde of tenne maidens whiche went to set May, and nine of them came home with childe.' And another Puritan complained that, of the girls who go into the woods, 'not the least one of them comes home again a virgin.'

Long after the Christian form of marriage (with its insistence on sexual monogamy) had replaced the older Pagan handfasting, the rules of strict fidelity were always relaxed for the May Eve rites. Names such as Robin Hood, Maid Marian, and Little John played an important par in May Day folklore, often used as titles for the dramatis personae of the celebrations. And modern surnames such as Robinson, Hodson, Johnson, and Godkin may attest to some distant May Eve spent in the woods.

These wildwood antics have inspired writers such as Kipling:

Oh, do not tell the Priest our plight,
Or he would call it a sin; But we have been out in the woods all night,
A-conjuring Summer in!

And Lerner and Lowe:

It's May! It's May!
The lusty month of May!...
Those dreary vows that ev'ryone takes,
Ev'ryone breaks.
Ev'ryone makes divine mistakes!
The lusty month of May!

It is certainly no accident that Queen Guinevere's 'abduction' by Meliagrance occurs on May 1st when she and the court have gone a-Maying, or that the usually efficient Queen's Guard, on this occasion, rode unarmed.

Some of these customs seem virtually identical to the old Roman feast of flowers, the Floriala, three days of unrestrained sexuality which began at sundown April 28th and reached a crescendo on May 1st.

There are other, even older, associations with May 1st in Celtic mythology. According to the ancient Irish 'Book of Invasions', the first settler of Ireland, Partholan, arrived on May 1st; and it was on May 1st that the plague came which destroyed his people. Years later, the Tuatha De Danann were conquered by the Milesians on May Day. In Welsh myth, the perennial battle between Gwythur and Gwyn for the love of Creudylad took place each May Day; and it was on May Eve that Teirnyon lost his colts and found Pryderi. May Eve was also the occasion of a fearful scream that was heard each year throughout Wales, one of the three curses of the Coranians lifted by the skill of Lludd and Llevelys.

By the way, due to various calendrical changes down through the centuries, the traditional date of Beltane is not the same as its astrological date. This date, like all astronomically determined dates, may vary by a day or two depending on the year.   However, it may be calculated easily enough by determining the date on which the sun is at 15 degrees Taurus (usually around May 5th). British Witches often refer to this date as Old Beltane, and folklorists call it Beltane O.S. ('Old Style'). Some Covens prefer to celebrate on the old date and, at the very least, it gives one options. If a Coven is operating on 'Pagan Standard Time' and misses May 1st altogether, it can still throw a viable Beltane bash as long as it's before May 5th. This may also be a consideration for Covens that need to organize activities around the week-end.

This date has long been considered a 'power point' of the Zodiac, and is symbolized by the Bull, one of the 'tetramorph' figures featured on the Tarot cards, the World and the Wheel of Fortune. (The other three symbols are the Lion, the Eagle, and the Spirit.) Astrologers know these four figures as the symbols of the four 'fixed' signs of the Zodiac (Taurus, Leo, Scorpio, and Aquarius), and these naturally align with the four Great Sabbats of Witchcraft. Christians have adopted the same iconograp-writers.

But for most, it is May 1st that is the great holiday of flowers, Maypoles, and greenwood frivolity. It is no wonder that, as recently as 1977, Ian Anderson could pen the following lyrics for Jethro Tull:

For the May Day is the great day,
Sung along the old straight track.
And those who ancient lines did ley
Will heed this song that calls them back.


The High Priest and High Priestess or Maiden set up the altar in the North of the Circle. The Cauldron is in the center of the Circle. The entrance to the circle will be in the Northeast. None will enter or leave the circle except by the northeast gateway. The four watchtower candles will be placed at the perimeter of the Circle, E, S, W, N.

During the Spring and Summer the High Priestess will cast the circle; during the Autumn and Winter the High Priest. Both are Inside the Circle as they cast it. The High Priest/ess casts the circle with the Rod, beginning in the East and proceeding Deosil thrice around the Circle. The High Priest/ess then places the Rod at the foot of the Altar and The Circle is then consecrated (purified).

The High Priest/ess takes the salt from the Altar and proceeds Deosil three times around the Circle saying:
"Creature of Salt where thou art cast,
no spell or adverse purpose last.
not in complete accord with me,
as I do will, so mote it be."

The High Priest/ess takes the south candle from the Altar and proceeds Deosil three times around the Circle saying:
"Creature of Fire this charge I lay,
no evil in thy presence stay,
Not in complete accord with me,
as I do will, so mote it be."

The High Priest/ess takes the water from the Altar and proceeds Deosil three times around the Circle saying:
"Creature of Water where thou art cast,
no spell or adverse purpose last,
not in complete accord with me,
as I do will, so mote it be."

The High Priest/ess takes the incense from the Altar and proceeds Deosil three times around the Circle saying:
"Creature of Air this charge I lay,
no evil in thy presence stay,
not in complete accord with me,
as I do will so mote it be."

The High Priest/ess then lights the God and Goddess candles, Left to Right, saying:
"Oh gracious Cerridwen, goddess of all things, provider of Love and Happiness, be with us here as we celebrate your season.

Oh great Cernunnos, god of nature and the hunt, powerful god of Light, be with us here as we celebrate your season."

and then the maiden candle is lit.

The High Priest and High Priestess walk to the northeastern gateway and welcome the Maiden and Candlebearer into the circle, Challenging them with:
H.P./s: "Halt, who goes there?"
Seeker: "It is I, (Name), a seeker."
H.P./s: "What are the passwords, (Name)?"
Seeker: Gives Passwords (If second Level or higher, the seeker whispers the password)

The High Priest/ess then makes the sign of admittance on the forehead of the seeker and says: "I have a third password for you" (whispers reply)
The seeker is then kissed on each cheek or the mouth if appropriate. All others are then admitted in like manner. The members assemble, facing East, with the High Priest and High Priestess standing in the East of the Circle. The Maiden then rings the Bell three times. The High Priest hits the ground three times with the Rod.

The High Priest raises his arms toward the Eastern Watchtower, makes the sign of the invoking Pentagram with his Athame and says:
"All hail to thee, Amaetheon! O Great guardian who stands at the East of the world. Thou art lord within the realm of Lugh..Golden bright and wise as the Owl. We, the children of light, bid thee come forth to join us at this holy Sabbat in the sacred grove of the wise."

The High Priest lights the East watchtower candle and then hits the ground three times with the Rod.
All say:"So mote it be!"
The High Priest walks to the South watchtower. He makes the sign of the invoking Pentagram with his Athame and says:
"All hail to thee Govannon! O great guardian who stands at the South of the World. Thou art lord within the realm of the serpent, fiery bright and quick as the cat. We, the children of light bid thee come forth to join us at this holy Sabbat in the sacred grove of the wise."

The High Priest lights the South watchtower candle and then hits the ground three times with the Rod.
All say:"So mote it be!"

The High Priest walks to the West watchtower. He makes the sign of the invoking Pentagram with his Athame and says:
"All hail to thee Dylan! O Great guardian who stands at the West of the world. Thou art lord within the realm of the Lady, silvery bright and triple starred. We, the children of light, bid thee come forth to join us at this holy Sabbat in the sacred grove of the wise."

The High Priest lights the West watchtower candle and then hits the ground three times with the Rod.
All say:"So mote it be!"

The High Priest walks to the North watchtower. He makes the sign of the invoking Pentagram with his Athame and says:
"All hail to thee HU! O Great Guardian who stands at the North of the world. Thou art lord within the realm of the Horned One, shining bright and swift as the wind. We, the children of light, bid thee come forth to join us at this holy Sabbat in the sacred grove of the wise."

The High Priest lights the North watchtower candle and then hits the ground three times with the Rod.
All say:"So mote it be!"

The Rod is then laid to the front of the Altar with the silver tip pointing west.

The Maiden then hands the elf fire to the High Priest who lights the Balefire which is laid under the cauldron if outdoors and in the cauldron if indoors. The maiden then replaces the elf fire upon the Altar and resumes her place. As the Balefire flares up, all face toward it in a Circle.

Their hands shall be outstretched with palms down over the fire. The High Priest leads the intonation:
(H.P.): "I O Evo He!"
(All): "I O Evo He!"
(H.P.): "I O Evo He!"
(All): "I O Evo He!"
(H.P.): "I O Evo He!"
(All): "I O Evo He!"

All now face to the West, raise their Thames in the Goddess salute and say:
"Cerridwen - Cerridwen - Cerridwen!
Hail Danu queen of light!
Cerridwen - Cerridwen - Cerridwen!
Hail Danu queen of Night!"

The High Priest and High Priestess will now proceed to the front of the Altar. High Priestess to the West of the High Priest...Both place their Athame blades together on the Pentacle of the Moon. The maiden stands to the East of the High Priest, holding her candle aloft, the Candlebearer stands to the west of the High Priestess holding his candle aloft. The High Priest and High
Priestess intone the Moon Invocation:
The High Priest then says:
"By the holy Guardians Malcha, Muriel, Barcheil, Hamael, Advechiel, and Zuriel, I do conjure thee O Cain! Thou art imprisoned within the hollow of the moon as was decreed by those mighty ones. Do not detain our lady from us, or seek to imprison her with thy self. Release the spirit of Diana that she may be free to join her daughter and High Priestess, (Name.)"

"Within this sacred grove will our goddess dance with among us. Only when, at last, the spirit of Diana is with her children shall thou be free."

All Say:"So Mote it Be!"

If the Moon Crown is to be worn, it is now consecrated and placed on the head of the High Priestess. The maiden takes the wand and kneels in front of the High Priestess, holding the Wand upright. The High Priest holds the moon crown over the wand and says:
"Lady with the moon upon thy brow, quicken the moon that I wear now."
The High Priest takes the moon crown and places it upon the head of the High Priestess. The maiden arises and touches the moon symbol with the tip of the wand. She then replaces the wand upon the altar.

All assume their former position. The High Priestess faces west (as do all others.) All give the Salute. The High Priestess stands in the pentacle position and gives the charge of the Goddess:

H.P: "Listen to the words of the great mother, who was of old also known among humankind as Diana, Artemis, Astarte, Brigid, Dione, Melusine, Aphrodite, Cerridwen, Arianrod, Bride and by many other names."

H.Ps: "At mine Altar, the youths of Lacedemon in Sparta made due sacrifice. Whenever ye have need of anything, once in the month, and better it be when the moon is full, then gather ye in some secret place and there adore the spirit of me, who am Queen of all the Witcheries.

"There shall Ye assemble, who are feign to learn all sorceries who have not as yet won my deepest secrets. To these will I teach that which is as yet unknown. And ye shall be free from all slavery and as a sign that ye be really free, ye shall be naked in your rites and ye shall sing, feast, make music and love, all in my presence.
"For mine is the ecstasy of the Spirit and mine is also joy on earth. For my law is love unto all beings. Keep pure your highest ideals, strive ever toward them. Let none stop you or turn you aside. For mine is the secret that opens upon the door of youth and mine is the Cup of the Wine of Life and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the Gracious Goddess who gives the gift of joy unto the heart of man upon the earth.

"I give the knowledge of the Spirit Eternal, and beyond death I give peace and freedom and reunion with those that have gone before. Nor do I demand aught or sacrifice, for behold I am the Mother of all things, and my love is poured out upon the earth."

H.P: "Hear the words of the Star Goddess. She, in the dust of whose feet are the Hosts of Heaven, whose body encircleth the universe."

H.Ps: "I who am the beauty of the Green Earth, and the White Moon amongst the stars and the mystery of the Waters, and the desire of the heart of man, I call unto thy soul to arise and come to me. For I am the Soul of Nature who giveth life to the Universe; from me all things proceed and unto me all things must return.

"Beloved of the Gods and men, whose innermost divine self shall be enfolded in the raptures of the Infinite, let my worship be in your heart. Rejoiceth, for behold, all acts of love and pleasure are my rituals; therefore, let there be beauty and strength - power and compassion - honor and humility, mirth and reverence - within you. And thou who thinkest to seek me, know that thy seeking and yearning avail thee not unless thou knowest the mystery, that if that which thou seekest thou findeth not within thyself, thou wilt never find it without thee.

For behold - I have been with thee from the beginning, and I have been with thee from the beginning, and I am that which is attained at the end of desire."

All say: "I O Evo He! Blessed Be! I O Evo He!"
All now face the cauldron as the High Priest will now kneel before the cauldron facing north on his left knee. His arms are crossed upon his chest, left arm over right arm. The High Priestess will stand behind the High Priest, holding the horn helmet to his head, and he will cast glowing charcoal into the cauldron, the handful of magical catalyst. The High Priestess will say:
"Out of the north wind, oh mighty of days, kneel in front of the cauldron blaze, Join the goddess, thy lady above, join the children of laughter and love."

The High Priestess places the helmet upon his head. He crosses his hands in the god position, holding the Athame in one hand and the wand in the other.

The grove says:
"I O Evo He!
I O Evo He!
I O Evo He!"

He now stands, faces north and says:
"Answer us, oh ancient horned one,
provender and power are thine.
Hear and answer gracious goddess,
grant us laughter, wit and wine.
Descend on us, oh thou, of blessings,
come among us, make us glad.
Thou are chief of all creation,
why, oh why should we be sad?
Beam on us, on joyous Bacchus,
banish heavy-hearted hate.
Accept our craft, oh Greatest Mother,
let cheerful brightness be our fate.
So mote it be."

The High Priest/ess steps in front of the altar and raises the water and wine, facing north. All say:
"Here we bring new water, here we bring old wine,
For to worship great Cerridwen, as the moon doth shine.
Sing reign of a fair maid with gold upon her toe,
Open ye the moon gate and let the west wind blow.
Sing reign of a fair maid with gold upon her chin,
Open ye the north gate and let Cerridwen in.
Sing levez dew, levez dew, ye water and ye wine,
Hail to fair Cerridwen, whose crescent moon doth shine."
The High Priest/ess raises the Meal and Salt. All say:
"Here the dish of meal we bring,
here the salt of earth,
Blessed meal of laboring,
Blessed salt of worth.
Fairy queen steals through the night,
silver wings aglow with dew,
Dance ye wee folk, in delight
drwy y nos canu,
drwy y nos canu."

Following the consecration of salt and meal offer a few grains of each to the four watchtowers. The High Priest/ess raises the plate of cakes and all say:
"Here the Sabbat cakes of corn
baked upon the hearth
blessed be Cerridwen's feast
Dance in joy and mirth."

The High Priest/ess raises the bowl of honey, and all say:
"Here we bring honey sweet,
gathered from the sacred grove.
Dawnsio, Dawnsio little bees!
Keep to your hive and do not roam."

Following consecration of the honey, the High Priest will perform the blessings of the four watchtowers. All will stand and face East at a signal from the High Priest/ess. The Watchtower Guardians are now released. The maiden will extinguish each watchtower candle as the release is given by the High Priest/ess. Facing East, the High Priest/ess will make the sign of the banishing Pentagram in the air with the Athame and say:
"We thank thee O Guardian of the watchtower of the East. Thou hast blest the Sabbat of Cerridwen/ Cernunnos (depending on the season) May we depart in peace, love and harmony until we meet again."

Grove says:"So mote it be!"

This is repeated South, West and North. All will then leave the circle by the northeast gateway and wait respectfully outside while the High Priest/ess proceeds to close the circle. The altar candles will be extinguished left to right. Take the maiden candle and walk deosil once around the circle saying:
"By the holy flame,
this circle disappears
and can be found no more.
All things are as they were
from the beginning of time,
except the Magick worked herein
by ritual and rhyme."

Following the circle, some members of the Grove should immediately scatter the meal and salt and crumble any remaining cakes for the birds. Water from the circle is poured out upon the earth in the East. Food or drink may now be served as a coven/grove feast or Magick may now be worked. All must help in the cleaning up of the circle in the name of the lord and lady.



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John Ashcroft kokopelli Author:  Boudicca
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Revised: 04 Feb 2014 05:31:48 -0500

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