Join us on this Journey of Spiritual Awakening and Transformation. Those guided to be on this great adventure will accelerate to a higher level of individual and collective consciousness, unlock the gate of the soul and experience a new perception on living your life fully mindful of a greater, shared vision to ignite your core purpose.
Chalice Well and Peace Gardens
Here you will find a place of beauty, peace, and healing.
Pilgrims of all kinds have come to this special place from time immemorial. There are special places to visit in this garden. Many legends are attributed to its waters, which flow ceaselessly at a steady rate and temperature that never varies. As early legend has it, Christ himself, brought by Joseph of Arimathea to study the wisdom of the Druids, came to this ancient site. It is said that he blessed the well-head, which is now called The Chalice Well. Others acknowledge the waters as the essence of life, the gift from Mother Earth to sustain its living forms. A continuous spring like The Chalice Well is a direct expression of an unbounded life force.
Some say the waters represent the blood of Christ that miraculously sprang forth from the ground when Joseph of Arimathea, after Christ’s death, came back bearing with him two flagons: one of Christ’s blood and one of water from his wounds. Joseph claimed that when he poured the blood as a blessing into the spring, the waters created a second spring, which turned red. Perhaps these flagons correspond in symbol to the red and white waters, the masculine and feminine, that now join at The Chalice Well. To this day, people from all over the world come to this garden to be reaffirmed and redeemed.
The well-head, at the top of the garden, the source of this sacred ‘red’ spring is now known as The Chalice Well and the remains of the Druid’s ceremonial grove of Yew trees are still growing in the Gardens of the Chalice Well where you will be staying.
To be at the well head, to drink the water and absorb the atmosphere in the gardens will be a truly magical experience. Enjoy the tranquility of the early morning light and the mysterious cloak of night.
Glastonbury Abbey Ruins
The Glastonbury Legend is that Joseph of Arimathæa, a trader in the metals which were once mined in Cornwall, brought the young Jesus to the Isle of Avalon. They founded a place of worship on the ground which later became the site of Glastonbury Abbey. There are historical records documenting repairs to ‘the Old Church’ - ‘the original place of worship’, a wooden structure. This suggests that this building survived for over a thousand years until 1184 when a huge fire burnt it down. After the Fire, the Old Church was soon replaced by the stone-built St. Mary Chapel and it is these ruins that can be walked through today. A carving of the two names, Jesus and Maria, in the original Medieval Latin script, can be found on the south wall of the St. Mary Chapel.
Over the centuries, Glastonbury Abbey became England’s largest Benedictine Monastery. It became an important centre of learning and pilgrimage which was famous right across Europe until 1539, when, sadly, the carnage of King Henry VIII’s Dissolution of the Monasteries reduced it to the ruins which can be seen today.
In 1191 the Abbey became even more famous when an ancient grave, marked with a cross made from lead, was found close to the newly built St. Mary Chapel. The grave’s lead cross recorded that it contained the remains of King Arthur and Queen Guinevere. In 1278, the reigning monarchs, King Edward I and Queen Eleanor, ceremoniously transferred King Arthur’s relics to a large black marble tomb which was sited close to the High Altar. The position of this tomb is now marked by a plaque: right.
Like Rosslyn Chapel in Scotland, the design of Glastonbury Abbey was based on the ancient principles of sacred geometry: the Golden Mean and the Vesica Pisces, two circles overlapping each other. This enigmatic carving of the Flower of Life symbol was made in the Choir of the Abbey as a discreet message that the Abbots and stone masons designing the building were working with the principles of sacred geometry and understood its spiritual mysteries.
St Mary's Chapel marks the site of Joseph of Arimathæa's original church, the first above-ground church in all Christendom. Glastonbury Abbey is also the only place that claims King Arthur's grave. It was found in the the Abbey cemetery during rebuilding of the church after a disastrous fire in 1184.
The Glastonbury Tor
At one time Glastonbury was an island surrounded by marshes and waterways – and dominated by one very large hill, the Tor (on the left) rising up out of a glassy, often, misty island sea. Majestic yew trees lined the path leading to the group of blue erect stones, similar to those of Stonehenge, which circled the top of the Tor. Many intriguing and extraordinary myths and legends are told of the Tor. From a Grail Castle to a Spiral Castle, from a magic mountain to a faerie hill, from an Arthurian hill-fort to a Druid Initiation Center, from a magnetic power point to sightings and landings of UFOs and many more myths. And these myths are very much alive today! One will never forget the first glimpse of this majestic 500 ft pyramidal hill that can be seen from a distance, for as much as 20 miles away. The Tor sits as a Great Goddess and to see Her is to love Her. She is likened to Kundalini, the rising Serpent Goddess of sexual energy and wisdom.
Regally standing for centuries on top of the Tor is St. Michael’s Tower, representing the masculine energy. In recent years there has been much discussion about the terracing of the Tor. The maze patterning on the Tor is similar to the Cretan labyrinths. Spiral mazes are deeply symbolic and often their interpretation is seen as the soul’s journey through life, death and rebirth. The Tor maze is often walked with the intention of solving what may be impossible problems. The Tor often has a disorienting effect that can lift the veil between dimensions – revealing what needs to be known.
The Tor also plays an important role in the alignment of sacred sites by the Michael and Mary lines. The Michael and Mary lines are especially powerful. They connect many of the sacred sites, but it’s only on the Tor that their energies combine. It is a harmonious dance that continues down the Tor to the Chalice Well where their energy again meets.
When you walk to the top of the Tor on a clear day you can see the 360 degree expansive view of the surrounding area. When you climb the Tor on a misty day, with the unveiling of the Mists of Avalon, it is easy to see where the extensive marshes were located and what it must have been like to be there when it was an island. However one perceives the Glastonbury Tor, the evidence indicates the existence of a prehistoric culture deeply concerned with the forces of the earth and sky, forces which have yet to be fully re-discovered. There is no mistaking the powerful elemental quality on the Tor. To experience the Tor, to feel the thin layers of the misty veil between the worlds unfold, is a celebration of mind, body and spirit not to be missed!
One of the most famous sites in the world, Stonehenge is the remains of a ring of standing stones set within earthworks. Archaeologists believe it was built anywhere from 3000 B.C. to 2000 B.C. Henges are defined as earthworks consisting of a circular banked enclosure with an internal ditch. Stonehenge is not truly a henge site as it's bank is inside it's ditch.
Stonehenge was a place of burial from it's beginning to it's zenith in the mid third millenium B.C. It was produced by a culture that left no written records and many aspects of Stonehenge remain subject to debate. The multiplicity of theories, some of them very colorful, are often called the "mystery of Stonehenge". The myths that surround the stones include it's function as an astronomical observatory and religious site. Arthurian legend tells the rocks of Stonehenge were healing rocks, called the Giant's Dance, which Giants had brought from Africa to Ireland for their healing properties. Then, in the fifth century, at the wish of King Aurelius Ambrosius, Merlin and 15,000 knights brought them to Britain. Merlin selected the site.
Most recently two major new theories have been proposed. One, that Stonehenge was a place of healing - the primeval equivalent of Lourdes, and a place used for ancestral worship. The second, that the monument was intended to unify the different peoples of the British island. The massive amount of labour involved in the construction of Stonehenge necessitated inter-regional cooperation.
Whatever religious, mystical or spiritual elements are central to Stonehenge, it's design includes a celestial observatory function, which might have allowed prediction of eclipse, solstice, equinox and other celestial events.
Cornwall Coast at Tintagel - Birthplace of King Arthur
Cornwall’s rugged and spectacular coast provides us with another exciting day trip. We’ll visit the village of Tintagel, legendary birthplace of King Arthur, as well as the remains of the long abandoned Tintagel Castle. Reality blends with medieval lore as we walk with the Knights of Camelot.
According to one legend the infant Arthur was thrown by the waves on the beach by Merlin's cave. King Arthur's time in history was in the fifth century. He is identified with the known history of a Celtic chieftain of the period who led his countrymen in the West in their resistance against Saxon invaders.
It is always difficult to prove if Arthur did exist but certainly there was a great warrior in the West of England who had some kind of fortress where Tintagel Castle (Arthurs Castle) is today. The original fortress has gone but archaeologists have found proof in their diggings on the Tintagel Castle, that fifth century citizens lived on the site. The replacement Castle was built between 1230 and 1236 & is now nearly 800 years old. Within two hundred years the Castle was in ruins & remains so to this day. Earl Richard of Cornwall paid for the construction of the Castle & it is owned by the Duke of Cornwall.
We can’t forget Merlin, as we explore Merlin’s Cave, the mythical hiding place, of the newborn Arthur.
St. Nectan's Glen, Home of the Faery
St. Nectans Glen, known as the “Home of the Faery” is a must-visit spot of breathtaking beauty near Tintagel. This hidden, wooded valley, which is only accessible by foot, boasts an incredible 60 ft. waterfall. As one of Britain’s ten most spiritual sites, it is truly an enchanted place where many have felt or seen the “faery folk”. Legend states that the Knights of the Round Table were baptized here before setting off on their quest
St. Michael's Mount
Where history comes alive and stunning sea views enliven the senses.
Follow in the footsteps of pilgrims over the ages that have looked out over the rocky ledge on the western side of the island. It was here – where an ancient stone chair stands at the entrance to the castle – that according to legend, a vision of the Archangel St Michael appeared to some fishermen in the year 495. A place drenched in spiritual energy and religious roots, St Michael’s Mount has been an important pilgrimage destination throughout the ages.
The silhouette of the Castle on St. Michael’s Mount rises dramatically from an island which is sited just off the south coast of the Lizard Peninsular in Cornwall.
At low tide the Mount can be reached by a causeway, a walk with wonderful views and the possibility of seeing seals and dolphins in the surrounding sea.
Like Tintagel, St. Michael’s Mount is a place steeped in the stuff of myth and mystery. In ancient times the harbor was an important trading centre which exported tin from Cornwall’s mines to the countries around the Mediterranean.
This historical evidence of the Mount’s tin trade is interesting because it adds weight to the Glastonbury Legend: that Joseph of Arimathea, a tin merchant, brought the young Jesus from the Holy Land to England on one of his trading expeditions.
So, perhaps, the young Jesus once stepped onto the Mount’s rocky headland? The mysterious Earth- energies of Mother Nature are certainly very strong in the area. In a legend dating from 495 AD, a vision of the Archangel Michael appeared to some local fishermen and, in the Middle Ages, the Mount’s Abbey became a major site for pilgrimage in the same way as Glastonbury Abbey.
Later, in 1588, during the reign of Queen of Elizabeth I, the first bonfire beacon of warning was lit on St Michael’s Mount when England was under threat from the approaching Armada, the enormous fleet of ships sent by the King of Spain to invade Britain.
The Spanish ships vastly outnumbered Elizabeth’s Navy so the English had to be tactical. Deciding to sacrifice some of his smaller vessels, Francis Drake set them on fire before sending them towards the Armada. The Spanish sailors panicked trying to escape the English fire-ships because their larger vessels were much harder to maneuver quickly. Forced to flee, the Spanish set sail for the open sea where, suddenly, a vicious storm sprung up. The storm’s strong northerly winds blew most of the Spanish ships off course, to the rocks of the south coast of Ireland where they were wrecked.
Was that sudden storm a protective Angelic intervention? We do know that the English celebrated their victory with a medal inscribed with the words: 'God Blew and they were scattered'!
It is here at St. Michael’s Mount that 4 ley lines that pass through and intersect through the castle and church on The Mount (St. Michael ley line, Mary ley line, Apollo ley line and Athena ley line). Within the church there are 3 high energy/vibration points, one of which is The Lantern Cross itself.
Merry Maiden's Circle
The Merry Maidens is one of the few 'true' stone circles in Cornwall, being perfectly circular; it comprises nineteen stones today but is thought to originally have consisted of just eighteen. Restoration works carried out in the middle of the 19th century replaced some of the stones incorrectly and altered the originally even spacing between the uprights. Individual stones would appear to have been carefully chosen for their shape and size. Their flat inner faces are arranged along the circumference of the circle, their tops are flat and level, and they are graded in size, the tallest stones lying in the south-west quadrant of the circle. Early reports of the site refer to traces of an earth bank, particularly noticeable around the south and west sides.
The Merry Maidens is part of an extensive ceremonial landscape. A large Bronze Age barrow cemetery lies to the south-west of the circle, and excavations recovered traces of cremated human bones from several cists. Several urns were also found along with a stone spearhead. Beside the road to the west of the circle the disturbed remains of Tregiffian barrow consists of a possible Neolithic entrance grave that appears to have been reused and remodelled in the Bronze Age. A cup-marked stone was found incorporated into the chamber and this has been removed to the Royal Cornwall Museum in Truro for safety. There are several standing stones in the nearby area, including two very large uprights known as the Pipers in a straight alignment with the circle to the north-east. Collectively these monuments seem to demonstrate a distinct south-west to north-east trend among the contemporary monuments. As a demonstration of the continuing fascination exerted by megalithic monuments on the popular imagination, one of two holed stones known in the area, now the gatepost to a field to the north, was recently known as a ’betrothal stone’ through which engaged couples held hands.
Another popular name for the stone circle is ‘Dans Maen’ which can be transaletd from the Cornish as the ‘dancing stones’. Both these names are commonly associated with Cornish stone circles and have inspired folk tales of dancing maidens turned to stone for merrymaking on the Sabbath. This could reflect long preserved memories of rituals carried out at the site, or more recent attempts by the Christian church to impose a particular morality on the local population and to deter them from surviving pagan practices.
There is some evidence for the existence of a second stone circle close by, although its exact location is unknown. From accounts by Dr Borlase it would have been of a similar size to the Merry Maidens, although by the 19th Century only seven remaining stones were to be seen, four of which were still upright. There are no traces of this site today.
The Merry Maidens is part of an extensive ceremonial landscape. A large Bronze Age barrow cemetery lies to the south-west of the circle, and excavations recovered traces of cremated human bones from several cists. Several urns were also found along with a stone spearhead. Beside the road to the west of the circle the disturbed remains of Tregiffian barrow consists of a possible Neolithic entrance grave that appears to have been reused and remodelled in the Bronze Age. A cup-marked stone was found incorporated into the chamber and this has been removed to the Royal Cornwall Museum in Truro for safety. There are several standing stones in the nearby area, including two very large uprights known as the Pipers in a straight alignment with the circle to the north-east. Collectively these monuments seem to demonstrate a distinct south-west to north-east trend among the contemporary monuments.
As a demonstration of the continuing fascination exerted by megalithic monuments on the popular imagination, one of two holed stones known in the area, now the gatepost to a field to the north, was recently known as a ’betrothal stone’ through which engaged couples held hands.
Trageseal Stone Circle - St. Just
The stone circle at Tregeseal now stands alone on the gentle slopes of Truthwall Common to the south of Carn Kenidjack but originally it was part of a ritual complex comprising two and possibly three circles in a roughly east-west alignment. Alternative names for the complex are “The Dancing Stones” and “The Nine Maidens”, in common with many of the Cornish stone circles and possibly suggestive of their original function. The most westerly of the three circles is only detectable now through aerial photos and the middle circle has undergone consistent deterioration and field clearance to the extent that today only one visible upright remains within the Cornish stone hedge surrounding the field in which it once stood. Originally this circle is thought to have been larger than the surviving easterly circle which probably consisted of about 21 stone uprights initially. These have undergone substantial restoration and rebuilding over many years so that whilst nineteen uprights are present today, only the stones in the eastern half of the circle are likely to be in their original position.
The western side of the circle has been disturbed probably by stream-working.
The shape of the circle is hard to determine but the stones were probably regularly spaced to begin with and the overall circle a slightly flattened ovoid. Surviving original uprights in the western half are higher than the others, suggesting that the stones might originally have been graded in height.
There is a possibility that the east-west alignment of the circles suggests deliberate positioning to mark sunrise at the equinoxes and certainly the circle is popularly used for rituals and gatherings by modern pagan groups. The circle stands within a complex ritual landscape. The remains of a Bronze Age barrow cemetery stands between the circle and Carn Kenidjack and to the east in rough alignment to the circle are four, possibly five, holed stones that may be part of a stone row. The contemporary ritual complex may also include a solitary menhir further to the east on Boswens Common. The circle itself is likely to be late Neolithic or early Bronze Age in date.
The monument stands in open ground on Kenidjack Common, over which there is open access and can be reached via a number of footpaths although the road running through Hailglower Farm is private.
This iconic and highly photogenic site is one of the best known megalithic structures in Britain. The name Men-an-Tol means simply 'holed stone' and despite having been considered a significant and popular monument from a very early date, its true purpose remains a mystery.
The monument today consists of four stones; two upright stones with the holed stone between them, and a fallen stone at the foot of the western upright.
Antiquarian representations of the site differ in significant details and it is possible that the elements of the site have been rearranged on several occasions.
William Borlase described the monument in the 18th Century as having a triangular layout, and it has been suggested that the holed stone was moved from its earlier position to stand in a direct alignment between the two standing stones.
In the mid 19th Century, a local antiquarian JT Blight proposed that the site was in fact the remains of a stone circle. This idea was given additional support when a recent site survey identified a number of recumbent stones lying just beneath the modern turf which were arranged along the circumference of a circle 18 metres in diameter. The recumbent stones are somewhat irregularly spaced but the three extant upright stones have smooth inward facing surfaces and are of a similar height to other stone circles in Penwith.
If this is indeed the origin of the site, the holed stone would probably have been aligned along the circumference of the circle and would have had a special ritual significance possibly by providing a lens through which to view other sites or features in the landscape, or as a window onto other worlds. There have also been suggestions that it may have been a component of a burial chamber or cist. There are instances of burial chambers close to stone circles, as at nearby Boskednan, and a barrow mound with stone cist has been identified to the north-east of the Men-an-Tol, so it seems likely that the site was part of a more extensive ritual or ceremonial complex.
Holed stones are very rare in prehistoric Cornwall; there is only one other comparable site, the Tolvan Stone near Gweek. All other ‘holed stones’ are much smaller with holes less than 15 cm in diameter; certainly too small to pass an infant through. These stones may have originated as horizontally bedded stones on granite tors, the hole produced by natural weathering processes. They may have been brought to the site to fulfil a specific ritual purpose and perhaps to provide a physical link with the sacred hill.
The Men-an-Tol has generated a wealth of folklore and tradition. It is renowned for curing many ailments, particularly rickets in children, by passing the sufferer through the hole. It was also said to provide an alternative cure “scrofulous taint”, also known as the “Kings Evil” which was otherwise only curable by the touch of the reigning monarch. The site’s reputation for curing back problems earned it the name of “Crick Stone”. The stones were also seen as a charm against witchcraft or ill-wishing, and could also be used as a tool for augury or telling the future; two brass pins laid crosswise on top of each other on the top of the stone would move independently of external intervention in accordance with the question asked. Age old myths of spirits associated with sacred places are echoes from prehistory.
Although the Men-an-Tol is considered to be Bronze Age in date no extensive excavations have taken place. The discovery of a single flaked flint by WC Borlase in 1885 is hardly compelling evidence for an early date whilst the recent works to reset the holed stone revealed only evidence for modern activity.
The Men-an-Tol lies to the east of the track running north-east from Bosullow, and is also accessible from Boskednan via the Nine Maidens stone circle, or the path which passes Ding Dong Mine. A little further along the track from Bosullow lies the Men Scryfa, an early mediæval inscribed stone.
The Men-an-Tol is sited in open moorland, within an area designated as being historically and ecologically valuable as well as being an Area of Outstanding Natural Beauty.
Boscawen-un Stone Circle - St. Buryan
The stone circle at Boscawen-ûn is considered to be one of Cornwall's most popular prehistoric ceremonial centres as well as one of extreme aesthetic beauty. It lies beneath the southern slopes of Creeg Tol, enclosed by a later raised circular bank which, built in the 19th century to replace an earlier boundary that went straight through the circle, is an early example of archaeological conservation. The circle appears to have been carefully positioned within the landscape in such a way as to relate with key prehistoric landmarks, both natural and contemporary. To the north-west the rounded hill of Chapel Carn Brea fits neatly between the slopes of Leah and Creeg Tol. An unusual Neolithic long cairn lying on its southern slopes and an entrance grave on the summit are highlighted from the centre of the circle whilst to the south-south-east the dual menhirs of The Pipers and the Merry Maidens stone circle can be seen just below the skyline. The only glimpse of the sea is also in this direction at Boscawen Cliff. A positional change of the circle by just a few meters would render these sites invisible. Most of the landscape to the north is closed off by the nearby slopes but the circle is possibly located in such a way as be part of a progression route through the landscape which allows views between monuments to open up as different landmarks are reached.
The circle is slightly oval in shape and consists of nineteen large upright stones, all of granite except for one of quartz. Just off-centre within the circle lies a tall stone said to resemble an axe cutting into the earth with two axe carvings of low relief on its north-east face. These carvings are the only known examples of stone axe carvings in Britain and the closest parallel for them lies in the Neolithic ritual sites of Brittany which suggests that the central stone at Boscawen-ûn predated the circle and was erected as a monument for axe-related ritual; possibly in conjunction with woodland clearance. The stone leans towards the north-east sector of the circle where an arrangement of stones may represent an earlier, possibly contemporary cairn or cist. That this feature also pre-dates the circle is apparent in the spacing of the circle uprights at this point. When the circle itself was erected, the quartz stone was placed on the south-west side of the circle in alignment with the central stone and the cairn-like structure to the north-east. It is thought by some that the central stone with its axe carvings represents the phallic masculine whilst the quartz stone represents the feminine powers of the ring. The south-west position of the quartz stone also marks the direction of the full moon during mid-summer.
Boscawen-ûn is a Cornish name derived from the elements bod, "dwelling or farmstead" and scawen, "elder tree". The suffix –un comes from goon, "downland or unenclosed pasture". There are remains of later Bronze Age field systems in the area although no associated settlement in the immediate vicinity, whilst the remains of a group of four Bronze Age barrows and a Neolithic/Bronze Age menhir to the north-east are almost certainly associated with the ceremonial landscape in which Boscawen-ûn circle lies. It would appear therefore, that the landscape around Boscawen-ûn has been one of important ritual and focus on an evolving scale from the Neolithic onwards.
Boscawen-ûn itself was possibly one of the pre-eminent ceremonial monuments for the communities of West Penwith providing not only a ritual arena but also a focus for other gatherings and social occasions. Folklore has it that Boscawen-ûn is a circle created by maidens dancing on the Sabbath being turned to stone. Whilst this story is attractive, perhaps more credible is the possibility of Boscawen-ûn being one of the three Gorsedds, or Druid Meeting Places, of Britain. The Welsh Triads which date back to around the 6th Century AD record "Boskawen of Dumnonia" as being one of the "Gorsedds of Poetry of the Island of Britain". Certainly the circle is still an important spiritual meeting place for local Pagan groups and ritual offerings are still placed here.
West Kennet Long Barrow
The West Kennet Long Barrow is a Neolithic tomb or barrow, situated on a prominent chalk ridge, nearSilbury Hill, one-and-a-half miles south of Avebury in Wiltshire, England.
Archaeologists classify it as a chambered long barrow and one of the Severn-Cotswold tombs. It has two pairs of opposing transept chambers and a single terminal chamber used for burial. The stone burial chambers are located at one end of one of the longest barrows in Britain at 100 m: in total it is estimated that 15,700 manhours were expended in its construction. The entrance consists of a concave forecourt with a facade made from large slabs of sarsen stones which were placed to seal entry.
The construction of the West Kennet Long Barrow commenced about 3600 BC, which is some 400 years before the first stage of Stonehenge, and it was in use until around 2500 BC.
The latest excavations also revealed that the side chambers occur inside an exact isosceles triangle, whose height is twice the length of its base. Artefacts associated with the burials include Neolithic Grooved ware similar to that found at nearby Windmill Hill.