Topic: Witches

Experiencers of UFO and fairy encounters, such as Chris Bledsoe, often return with purported healing or clairvoyant abilities. This is compared to the Yanomami people of the Amazon, where spirits called "Xapiri" select individuals for a lifelong shamanic career focused on restoring "right relation" between humans and the forest. Historical British witch trials are also discussed, noting that many accused "witches" were likely interacting with fairies or familiars rather than the biblical devil.

Host Greg Carlwood introduces Maja D'Aoust, known as the Witch of the Dawn, a practicing witch, professional astrologer, and author. D'Aoust holds degrees in biochemistry and transformational psychology and has authored works including Astrology of the Shadow Self and The Secret Source. The introduction highlights her background in shamanism, the I Ching, and her personal history with near-death experiences.

Shamans utilize a "psychoid pole" vibrating from the Earth's axis to move their consciousness between the forces of creation and entropy. While healers seek the upper world for health, those labeled as witches use the same frequency to access the lower world of disorder for revenge. Ritual enclosures, such as circular earthen walls, were designed to contain these straight-moving spiritual forces or align with specific constellations like Cygnus and Orion.

Albert Hoffman's original 250-microgram LSD trip is analyzed as a "blank canvas" report that established the death-rebirth pattern common in high-dose psychedelic experiences. Hoffman described floating above his body and seeing "witches," which Davis links to the supernatural and fairy lore. This segment explores how cultural residue and archetypes manifest in visionary states, regardless of the substance used.

Nathaniel Gillis discusses the book Eros and Evil by R.L. Masters, which details historical accounts of "demonic flights" in witch literature. He describes cases where women believed they were copulating with demons, only for the "program" to fail, revealing metallic objects and technological prodding. This suggests that historical supernatural experiences were often simulated environments tailored to the victim's specific religious beliefs.

Hollenbeck discusses his grandfather's practice of dowsing, or "water witching," to find underground springs during a 1963 drought. A correlation is suggested between underground water sources and paranormal hotspots, noting that the Kinderhook Blob and other entities were frequently seen near the spring his grandfather uncovered.

Trey Hudson explores the regional folklore of the Appalachians, connecting modern sightings to Cherokee legends of Stonecoat Giants and the Spearfinger Witch. He notes the historical presence of Scots-Irish settlers who brought traditions of "Will-o'-the-Wisp" to the area. A notable historical anomaly mentioned is a 1960s discovery of a lead tablet containing Sumerian text found in a local garden plot.

The "Box Witch" of Fort Polk is a prominent legend within the Joint Readiness Training Center (JRTC) in Louisiana. The term refers either to a general catch-all for strange phenomena in the training area or a specific ghost of a woman who refused to leave her land when the Army purchased it. Soldiers report seeing a woman in white and experiencing missing gear, such as single boots or gloves, attributed to this entity.

The discussion turns to a specific guest named Brian who claimed to have grown up near an area in Michigan called Witch's Hollow where reptilians lived underground. Brian's brother reportedly discovered a hole in the ground containing a dismembered head and later encountered a reptilian guarding the entrance. Brian originally contacted Merkel regarding his work deprogramming victims of Satanic Ritual Abuse (SRA).

Tony Merkel discusses a mysterious book he mentioned on Sam Tripoli's show, which details a man's ability to physically change his body and travel to other worlds. Merkel tracked down the author, who turned out to be a witch living in seclusion. While the author initially claimed the subject was schizophrenic, she later admitted to witnessing unexplainable events involving the man.

Daniel Moeller recounts his earliest memory of a witch-like figure watching him through a window at age four, an entity unseen by his family. Growing up in the Missouri Ozarks, he faced a social environment that dismissed his supernatural experiences as a "crazy imagination." Moeller explains that these early encounters with ghosts and UFOs shaped his perspective on reality, leading him to reject "blue pilldom" in favor of exploring the unknown.

The Smith family's history is traced back to the Salem witch trials, where Joseph Smith's paternal grandfather was an accuser. Both of Joseph Smith's parents, Joseph Sr. and Lucy Mack, were deeply involved in occult practices including fortune telling, palm reading, and divining. Following financial hardships, the family increasingly relied on treasure digging and magical services to supplement their income.

The discussion shifts to the ancient practice of geomancy and the mapping of subtle energies within a landscape. Carlson explains that ancient builders considered topography, mineral composition, and groundwater as part of an energy matrix. He describes dowsing, or "water witching," as a remnant of this ancient science that utilizes the human nervous system and simple tools like forked branches or pendulums to detect energy flux.

The host concludes the episode by quoting Terrence McKenna on the importance of courage and "hurling yourself into the abyss." He frames life as a Gnostic-style game that only works if the participants believe it is real. The segment ends with a call to action for listeners to join the THC Plus membership, followed by the show's closing theme music and a reminder to leave voicemails for future segments.

Joshua Kutchin highlights the parallels between Bigfoot "Class B" reports and poltergeist activity, specifically stone-throwing (lithoboldy) and rhythmic knocking. He notes that both phenomena often involve stones that are warm to the touch and entities that appear impervious to gunfire, similar to old-world witch folklore.

Greg Carlwood shares a personal experience of an intense, sweat-inducing dream and a "time slip" during the witching hour after reading Janks' book. Janks suggests that the book's non-linear structure and the "life" within the documented amulets are designed to jog something loose in the reader. He emphasizes that change and adaptation are essential to avoid the stagnation that leads to disease.

The Salem Witch Trials are analyzed as a product of the religious dictatorship of the Massachusetts Bay Colony combined with economic pressures and social crises. While folk magic was practiced by figures like the slave Tituba, the hysteria was weaponized by authorities to crack down on religious dissidents and economic rivals. Magic has flourished in every human society, despite mainstream historical attempts to frame it as a relic of the past.

Bennett addresses the persistent prejudice against cannabis among both academic scholars and modern occultists. He attributes this bias to a deep-seated Christian cultural influence and a lack of personal experience with the substance among researchers. He notes that while some academics like Karl Ruck have faced opposition, the climate is slowly beginning to change.

The concept of a "familiar" is clarified as a physical animal that actively chooses to participate in a magician's ritual work, distinct from a standard pet. The historical baggage of the term is traced back to fabricated confessions during European witch trials. The segment concludes with a discussion on animal agency, using the example of building a predator-proof chicken coop to respect the roles of raccoons and bears without resorting to violence.

Dowsing, or "water witching," is explored as a physical phenomenon rather than mere superstition. A 1963 scientific test involving Vern Cameron and his "Orometer" used a potentiometer to measure the physical torque on a dowsing rod. The experiment concluded that an external force, likely related to torsion or orgone energy, was physically twisting the branch with enough force to snap the wood, independent of the operator's muscles.