Astral divine therapy is a type of alternative therapy that aims to access and unlock the power of the astral plane for healing purposes. It integrates the principles of spirituality, energy healing, and visualization techniques to promote holistic well-being. The main idea behind astral divine therapy is that the astral plane is a dimension of reality that exists beyond our physical world and is composed of pure energy. This energy can be harnessed and manipulated to facilitate healing on multiple levels - physical, emotional, mental, and spiritual. Practitioners of astral divine therapy believe that by entering a state of deep relaxation and focusing their intention, they can access the astral plane and channel its healing energies to the individual in need. This involves using visualizations, meditation, and sometimes even guided imagery to connect with the astral plane and facilitate the healing process.

Path from Jail to Execution

In 1692, convicted witches would be picked up at the jail, loaded into a cart, and escorted to the execution site by High Sheriff George Corwin, who would sign their death warrants. The path led south on Prison Lane (today St. Peter Street), right on Main Street (today Essex Street) heading west to the edge of town. The cart would have passed within view of the Meeting House where some examinations took place and the Town House where the trials took place, and past the homes of Judge John Hathorne, Court Clerk Stephen Sewell, and Judge Jonathan Corwin (the Witch House). At Boston Street, the procession would head north, turning right on Bridge Street (today Boston Street) and over the Town Bridge that spanned the North River. Shortly after the bridge crossing, the cart would turn left to the execution site at Proctor’s Ledge.

Crowds would gather for the executions, both along the way and at Proctor’s Ledge.

Executed on June 10 was Bridget Bishop.

Executed on July 19 were Sarah Good, Elizabeth Howe, Susannah Martin, Rebecca Nurse, and Sarah Wildes.

One of the biggest crowds to witness the hangings was reportedly on August 19, when Cotton Mather arrived from Boston to witness the execution of Reverend George Burroughs (who he considered to be the “king of the witches”), Martha Carrier (thought to be the “queen of the witches”), George Jacobs, John Proctor, and John Willard.

The last execution day was September 22. Hanged were Martha Corey (her husband Giles Corey was pressed to death three days earlier), Mary Easty, Alice Parker, Mary Parker, Ann Pudeator, Wilmot Redd, Margaret Scott, and Samuel Wardwell. Reverend Nicholas Noyes was quoted: “What a sad thing it is to see eight firebrands of hell hanging there.”

The executed were not afforded proper burials but were instead cut down after death and placed into a nearby crevice which acted as a shallow grave. It is speculated that family members – particularly those of George Jacobs, Rebecca Nurse, and John Proctor – came to the site under cover of darkness to retrieve the bodies of their loved ones and bury them on family property. According to historian Emerson Baker, “…there are no human remains in the very shallow soils of Proctor’s Ledge.”

7 Pope Street, Salem, MA, USA

Salem Witch Trials

“Yea, & in our Land (in this, & some neighboring Places) how many, what Multitudes, of Witches & Wizards has the Devil instigated with utmost violence to attempt the overthrow of Religion?”
-Samuel Parris, sermon notes dated September 11, 1692

"Humbly craving continually your prayers and help in this distressed case, so praying almighty God continually to prepare you, that you may be a terror to evil-doers and a praise to them that do well. "
-from a letter by Thomas Putnam to John Hathorne and Jonathan Corwin, April 21, 1692

"Why do you hurt these folks
I hurt no body"
-From the Examination of Mary Black, April 22, 1692

"Our good God is working of miracles. Five witches were lately executed, impudently demanding of God a miraculous vindication of their innocency. Immediately upon this, our God miraculously sent in five Andover witches, who made a most ample, surprising, amazing confession of all their villainies, and declared the five newly executed to have been of their company. "
-from a letter by Cotton Mather to John Cotton, August 5, 1692

"…it is a shamefull thing that you should mind these folks that are out of their wits."
-Martha Carrier

"You're a liar! I'm no more a witch than you are a wizard! If you take my life away, God will give you blood to drink!"
-Sarah Good

"You tax me for a wizard, you may as well tax me for a buzzard. I have done no harm."
-George Jacobs Sr.

". I desire to lie in the dust, and earnestly beg forgiveness of God, and from all those unto whom I have given just cause of sorrow and offence, whose relations were taken away or accused."
-Ann Putnam, Jr.

This involves using visualizations, meditation, and sometimes even guided imagery to connect with the astral plane and facilitate the healing process. Various techniques can be employed in astral divine therapy, depending on the practitioner and the specific needs of the individual. These may include astral projection, where the practitioner consciously separates their astral body from their physical body to explore the astral plane; energy healing, such as Reiki or Pranic Healing, to balance the body’s energy flow; and psychic or intuitive readings to gain insights into the individual's spiritual and emotional well-being.

The Accusers

• The Parris Household
• The Putnams
• Other "Afflicted" Girls

Samuel Parris- Pastor of Salem Village church who often preached about the work of the Devil, and was a driving force behind the accusations. He was driven out of the village and replaced a few years after the trials ended.
Elizabeth “Betty” Parris (age 9) & Abigail Williams (age 11) - The first of the “afflicted” girls, Samuel’s daughter and niece, respectively. They began having unexplained fits in January of 1692 after experimenting with fortune-telling and were diagnosed as being possessed. Remained the main accusers throughout the trials.
Tituba- A female slave who was likely of Native South American ancestry who was owned by Parris, she was the first to be accused of witchcraft by Betty & Abigail. Tituba was also the first to confess and accuse others in turn, first naming Sarah Good and Sarah Osborne. She told increasingly elaborate stories about rituals and animal familiars that led to further accusations. Parris refused to pay her jailing costs so she spent thirteen months in jail before someone else paid the costs for her. Her fate after being released is unknown.

Image Credit:
Portrait of Samuel Parris
Unknown artist, done during Parris’ lifetime

A Quest for Security by Larry D. Gragg "A Quest for Security" is the first book-length biography of Samuel Parris, the man who led the 1692 struggle against the scourge of witchcraft. While an examination of Samuel Parris's actions reveals his crucial part in the witchcraft crisis, this biography also serves as a reminder of the concern of early Americans to sustain economic independence for their families. Fully documented with endnotes and featuring a complete bibliography of primary and secondary works, this volume fills a noticeable gap in the literature on Salem witchcraft. The first chapter looks at Samuel Parris's early years. Born in London in 1653, Parris moved with his family to Barbados in the 1660s where both his uncle and father had prospered as sugar planters. Next, the book examines his stay in Boston where he met with modest success as a merchant and started a family. The book then recounts the eight years Parris spent in Salem Village as that divided community's pastor. Beginning with his call to the clergy, the book examines his life as a Puritan pastor, and then covers the conflict in his congregation. In the first year of his ministry, a faction had developed that sought to oust Parris by refusing to pay him. Next the book covers Parris's actions in the spring of 1692 which changed a seemingly ordinary case of a handful of accusations into a full-scale witchhunt. Convinced that an organized witch cult threatened his congregation, Parris sought to root out all conspirators. His leadership in the effort led to an ever increasing escalation of accusations. When the episode finally ended, family members of some of the twenty executed witches conducted a campaign that ultimately resulted in Parris's removal from the pulpit. The final chapter looks at Parris's last years, in which he moved from one small Massachusetts community to another. Parris died in obscurity in 1720. But he achieved his most important goal--that of providing material security for his children.

The Sermon Notebook of Samuel Parris, 1689-1694 by James R. Cooper; Kenneth P. Minkema (Editor) This is the sermon notebook of the pastor of the local church in Salem at the time of the notorious witchcraft hysteria of 1692-93. These sermons were preached from his ordination in 1689, through the summer of trials and executions in 1692, and on into the aftermath of the controversy.

Thomas Putnam- One of the wealthiest residents of Salem, and the first to seek warrants against accused witches. As a highly influential church member he was a driving force behind the trials. He and other members of his family had property disputes with several of the accused.
Ann Putnam- Thomas’ wife, one of the few adults to claim affliction by witches and to lodge accusations.
Ann Putnam, Jr. (age 12)-Thomas & Ann's daughter, one of the chief accusers throughout the trial and the most prolific. Was friends with a few of the afflicted girls, and subsequently claimed to be afflicted herself. In 1706 she would become the only one of the so-called "afflicted" girls to publicly admit that she had lied and offer an apology.

Image Credit:
House of Ann Putnam Jr, Off Dayton Street, Danvers, MA. Circa 1891.

The core group of accusers consisted of teenage girls, called afflicted, who experienced fits that Dr. William Griggs diagnosed as bewitchment. The actual cause(s) of these fits remain unknown.

Elizabeth Hubbard, age 18- niece and servant to Dr. William Griggs. As the oldest of the original accusers she was the first to be legally old enough to testify during the trials. Ultimately testified against twenty-nine people, and was known to have violent fits during the proceedings.
Mercy Lewis, age 17- distant relative and servant of Thomas Putnam, lost both parents in raids in Maine at a young age. Was a friend of Ann Putnam, Jr. and had previously worked as a servant for George Burroughs, one of the many she accused who was later executed.
Mary Wolcott, age 17- niece of Thomas Putnam by marriage, her father was the commander of the village’s militia. One of the original afflicted girls, she was active throughout the trials and accused sixteen people.

Image Credit:
Mary Walcott, illustration by John W. Ehninger
From: "Giles Corey of the Salem Farms" (1868), in The Complete Poetical Works of Henry Wadsworth Longfellow, Boston, Houghton, 1902

It is important to note that astral divine therapy is considered an alternative or complementary therapy, and it should not replace conventional medical treatment. It is advisable to consult with a healthcare professional before embarking on any alternative healing approach. In essence, astral divine therapy taps into the power of the astral plane and its healing energies to promote well-being and balance on all levels. By incorporating spirituality, energy healing, and visualization, it offers a unique approach to holistic healing that aims to address the individual's physical, emotional, mental, and spiritual needs. While it may not be suitable for everyone, it can be a beneficial complementary therapy for those open to exploring the depths of the astral plane for healing purposes..

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Unlocking Creativity and Intuition: Astral Divine Therapy Techniques