Earth Magic II

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THE

M Y S T E R Y S C H O O L

A Path to Higher Consciousness

through the Arts of Sacred Magic

_____________________

A COURSE IN SACRED EARTH MAGIC

LESSON TWO

That we are intimately at one with Nature is a cosmic truth we are all slowly

approaching. It is not only the dog it is not only the wild beast and the wood-dove

that are our close kindred but the green tree and the green grass

the blue wave and the flowing wind

the flower of a day and the granite peak of an aeon

…

We are woven in one loom and the Weaver thrids our being with the sweet

influences not only of the Pleiades but of the living world

of which each is no more than a multi-coloured thread.

–

Geoffrey Hodson



1

Sacred Earth Magic

Lesson Two

1. READING AND STUDY

Merlin, Walker-between-Worlds

2. INNER WORK

VisionJourney: The Three Faces of Merlin

3. PRACTICUM

The Moon Shrine

4. IN THE GREEN WORLD

Attuning to the Moon



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Lesson Two

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THE MANY FACES OF MERLIN

Our Guide on this exploration of the MiddleRealm, or Green World, is Merlin, the primary

Guardian of the Sacred Earth in the Avalonian magical tradition. Unparalleled shapeshifter that he is,

Merlin has many faces: First and foremost, he wears the cloak of the archetypal Wise Old Man, whose

magical powers and knowledge have resulted in countless stories from the Middle Ages onwards. In

modern literature, books that feature Merlin directly such as the Crystal Cave series by Mary Stewart

and T.H. White‟s Sword in the Stone have become modern classics, while indirectly he has influenced

the creation of beloved characters like Gandalf in The Lord of the Rings and Dumbledore in the Harry

Potter series. In medieval legends, he is most often portrayed as a magician, prophet and bard. He

appears as a magical child, but also as a foolish old dotard, a madman and a recluse. He is the worldlyadvisor to the king, and the mystic shaman of the woods. He is the last of the druids, the leaders of

Celtic society who were trained not only to be judicial advisors and political strategists, but also to be

skilled in the mantic arts. Further back beyond the mists of time, Merlin was undoubtedly a god who

embodied the spirit of the British Isles, the primordial deity who dwelt within the hallowed shores of

Britain, known as Clas Myrddin, or Merlin‟s Precinct. Throughout all his multifarious guises, Merlin‟s

gigantic stature has not diminished through the ages: He will always be the quintessential embodiment

of power and wisdom for the Western folk-soul.

In the Middle Ages, two aspects of Merlin stand out, and he appears as two distinct personages, Merlin

Emrys and Myrddin Gwyllt. If you have taken The Avalon Course, you will have already encounteredMerlin Emrys, as this is the aspect in which he acts as one of the Four Guardians of Avalon in the

UnderRealm temple. In the present course, we focus on his role as Myrddin Gwyllt, Guardian of the

Green World. First, let‟s take a brief look at the story of Merlin Emrys.

The Wonder Child

The story of Merlin Emrys, or Merlinus Ambrosius, was developed by the medieval scribe, Geoffrey

of Monmouth, in the 12th

century. In his semi-mythological History of the Kings of Britain, Geoffrey

tells how Merlin was a boy without a father, the son of a woman who had been impregnated by a

supernatural visitor. Merlin shares this mysterious birth with a number of other heroes and deities of

the ancient world, including Mithras, Zoroaster, Dionysius – and of course, Jesus Christ. Throughoutall religions, the child of one mortal and one immortal parent is heralded as one who has come to bring

divine blessings to the human race. Merlin is the last of a long line of god-men, who partake of both

the human and the spiritual world, who come as avatars to serve the human race. (In later accounts of



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Lesson Two

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Merlin‟s birth, this fact was obscured by the prevailing Christian beliefs about the supernatural, with

the result that Merlin is portrayed as having the Devil as his father.)

In Geoffrey‟s tale, Merlin shows his paranormal powers at an early age, when he attracts the attention

of the usurping king of Britain, Vortigern. Vortigern is trying to build a stronghold in the mountains of

North Wales to keep out his enemies, but the foundations keep collapsing. His druid advisors tell him

the only way to solve the problem is to sprinkle the ground with the blood of a boy who has no father.

Merlin is brought to Dinas Emrys, but escapes death by telling the King that there are two dragons, one

red and one white, fighting beneath the foundations, causing their instability. He then goes on to

prophesy at great length about the future of the Isle of Britain.

When he is older, he becomes chief advisor to the rightful heir to the throne, Uther Pendragon, for

whom he builds Stonehenge as a memorial for British soldiers slain in battle on Salisbury Plain. He

helps engineer the birth of Arthur to Uther and Ygraine, Duchess of Cornwall, by magical means, and

makes sure Arthur is safely cared for with a foster family. When Arthur comes of age, it is Merlin whoarranges the famous Sword in the Stone incident that reveals the young man as the destined ruler of the

kingdom. Throughout Arthur‟s reign, he aids him with his wisdom and magical skills to conquer those

elements which threaten Britain‟s peace and unity. Merlin is also instrumental in bringing the Round

Table to Arthur‟s court, a highly significant act which signifies the establishing of a new paradigm for

the Age, one in which cooperation and equality supersede the separative influences of hierarchy and

privilege.

Myrddin Gwyllt

Myrddin Gwyllt, or Wyllt, (pronounced mer-thin gwihl-t or wihl-t) means Merlin the Wild. Myrddin is

the older form of Merlin‟s name in the Welsh language, the original tongue of the ancient Britons. Hisname may derive from the town of his birth, Carmarthen, which was originally Moridunum, the sea-

fort. Or it may derive from the root MYR, meaning a „supernatural being, elf, goblin, or phantom.‟

This Merlin is sometimes referred to as Myrddyn fab Morfryn, (pronounced mer-thin vab mor-vrin),

meaning Merlin, son of Morfryn, or perhaps, „Elf -man, son of elf-hill.‟

The story of Merlin the Wild is found in the 13th

century Black Book of Carmarthen and a second book

by Geoffrey of Monmouth, Vita Merlini, the Life of Merlin. Merlin was a bard and a lawgiver in

Demetia (Dyved), a region in southern Wales, who fought in the tragic battle of Arfderydd (anglicized

as Arthuret) between two British armies – one led by a Cumbrian chief, the other by Rhydderch,

overlord of Strathclyde, and Merlin‟s liege. He went mad at the horror of seeing so many of his friendsand family slaughtered, fled the battle and sought refuge in the forest of Celydon – the great

Caledonian forest that covered much of Northern England and Scotland. Here he lived as a wild man

sustained only by foraging for roots and nuts, barely surviving the harsh northern winters, and half out



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Lesson Two

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Myrddin Gwyllt

of his mind. His only companions in this self-enforced solitude

are the animals of the forest, his favorite being a grey wolf.

The King‟s men continually look for him, hoping to coax him

back to his old life at the court, but Merlin refuses. At length,

his sister, Ganieda in Latin, and in Welsh, Gwenddydd,

(pronounced gwen-theth) who is a skilled seer, realizing that

nothing will persuade him to return to the life of the court,

builds for him in the forest a house of glass (an observatory)

with 70 doors and 70 windows from which he can watch the

stars and prophesy from their movements and positions. Merlin

at last recovers his sanity by drinking from a healing spring. He

says:

“I was taken out of my true self, I was as a spirit and

knew the history of peoplelong past and could foretell the future. I knew then the

secrets of nature, bird flight,

star wanderings and the way fish glide.”

The last line is a clue to the original nature of Merlin the Wild Man of the Woods, not as a madman but

as a shaman, bard, and seer, of the type found in many ancient Northern cultures. Many details of

Merlin‟s story confirm this: In the forest, he lives beside a magic apple-tree which renders him

invisible from those who seek him. When Merlin cannot be found, he has “gone to Avalon,” i.e. he is

in the Otherworld, in the enchanted realm beyond time and space, from which he returns with

prophesies of the future. According to the Black Book of Carmarthen, he is sustained on the fruit froma grove of nineteen apple-trees. Nineteen is a number often found associated with magical figures in

Celtic lore, and is also closely linked with the cycles of the Moon. Merlin‟s forest sanctuary is

reminiscent of the nemeton, or sacred grove of the Celtic Druids while the apple tree is the Tree of Life

in the ancient British Avalonian tradition. It is said that "while the apples hung from the boughs,

Merlin rejoiced to live among the trees and wander through the groves." In the Black Book of

Carmarthen are a number of poems attributed to Merlin, each of which begins with the words, “Sweet

Apple-Tree. . .” as if he is invoking the spirit of the tree.

Merlin‟s apple tree verses were adapted by the poet Thomas Love Peacock in the following poem

(abridged): Fair the gift to Merlin given,

Apple-trees seven score and seven;

Equal all in age and size;



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On a green hill-slope, that lies

Basking in the southern sun,

Where bright waters murmuring run.

Just beneath the pure stream flows;

High above the forest grows;

Not again on earth is found

Such a slope of orchard ground:

Song of birds, and hum of bees,

Ever haunt the apple-trees.

Lovely green their leaves in spring;

Lovely bright their blossoming:

Sweet the shelter and the shade

By their summer foliage made:

Sweet the fruit their ripe boughs hold, Fruit delicious, tinged with gold.

War has raged on vale and hill:

That fair grove was peaceful still.

There have chiefs and princes sought

Solitude and tranquil thought:

There have kings, from courts and throngs,

Turned to Merlin's wild-wood songs.

Merlin / Myrddin is also able to communicate closely with animals. Besides his lupine companionanimal, he communes with a wild piglet, to whom another set of poems in the Black Book of

Carmarthen are addressed, each line beginning: “Oh, little pig . . .” He rides upon a stag, leading a

herd of deer behind him, and in other romances, he shapeshifts into a stag with antlers.

A classic path of shamanic initiation is known as “the Way of the Wounded Healer.” Severe distress

or trauma can have the effect of loosening the usual holds on the physical world and catapult the

sufferer into the world of spirit. After undergoing an otherworldly initiation which may involve an

experience of death and dismemberment, he or she is reborn into the outer world with new insights and

the power thereafter to work in concert with spirit helpers. In the legend of Myrddin Gwyllt, Mer lin‟s

battle madness has this effect on him, and he becomes the shaman of the forest of Celydon. Rejectingthe civilized world, Merlin learns to reweave the ancient alliance between himself and Mother Nature:

in truth, he becomes a priest of the Goddess. He rediscovers the ways of the animal kingdom and

learns to speak with them. He submits to the superior teachings of the forest, which shows him the





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3. The Threefold Death

Merlin's story is entwined with a Scottish tale about a wild man of the woods called

Lailoken. At the end of the Lailoken text is the following triadic verse:

Pierced by a stake, crushed by a stone,

And drowned in the stream’s waters,

Merlin died a triple death.

This seems to refer to a motif that is usually associated with gods like the Celtic Lugh /

Lleu and the Norse Odin who undergo a ritual sacrifice. The discovery of a body

preserved in a peat bog in Cheshire, known as Lindow Man, who seems also to have

suffered a threefold death, suggests this may have been a Druidic practice also.

4. The Prisoner of Faerie

Perhaps the most well-known account of Merlin‟s last days comes from the Arthurianromances in which he is imprisoned through the wiles of a faery woman. The general

story goes that as an old man, Merlin falls in love with a beautiful nymph who tricks

him into teaching her all his magic, and then uses it against him so that he becomes her

prisoner forever. We will look at the esoteric meaning of this in Lesson Five.

A Man of Two Worlds

The stories of Merlin Emrys and Merddyn Gwyllt are strikingly different from each other, but they are

simply two sides of the same coin. Merlin Emrys is the druid of the court, which represents the

sophisticated world of Culture. Merlin Gwyllt, deep in the wildwood, is the druid of untamed Nature.

Together, these two personae comprise the whole of this extraordinary figure who is born of a humanmother and a supernatural father. Like the god-men of early religions, Merlin has a foot in both worlds,

the world of men and the world of spirit, and can come and go as he pleases, returning to his people

with the gifts of foreknowledge and teachings from the animal kingdom. Like the bards of old, he is

fluent in the language of the birds. His intimate knowledge of the vast web of life means that he knows

the patterns of all things and how they interconnect. In the world, this enables him to control the

destinies of a people, a whole country – HIS country – like a skilful player at a chessboard. In the

wildwood, he becomes one with the ancient pattern of star, tree and stone, far beyond the reach of the

human pageant.

At Arthur‟s court, Merlin is the strategist, campaign advisor and elder statesman. But his deepknowledge of the spiritual foundations that lie behind the world of appearances make him also a great

Initiator. When Arthur‟s knights have successfully fought their worldly battles to secure the kingdom,

the barons are suitably subdued, and all dissident elements brought under the king‟s law, Merlin knows



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it is time for them to take the inward adventure of the Spirit, represented by the vast and trackless

forest. In medieval times, the forest was a fearful realm of real and imagined dangers that pressed

menacingly against the castle walls. Merlin stands between these two worlds at the edge of the forest,

daring Arthur‟s knights to ride forth into its uncharted wastes for the love of adventure and marvels –

and also, in hopes of Mystery and transformation. Like the Dweller on the Threshold, he invites the

knights – who are none other than ourselves – to face fear and brave the unknown, whether in the

shape of monstrous dragons, ferocious lions, evil knights on horseback, razor-sharp bridges or haunted

castles.

This is demonstrated vividly in a passage from the 13th

century romance known as the Suite de Merlin,

in which Arthur and his knights are seated at the Round Table for the first time. They are full of

strength and ready for action, and they raise their swords on high, swearing always to turn wrong into

right, to punish the guilty, feed the hungry, help the weak and never refuse to succor a woman in

distress. No sooner have they pledged these oaths than strange things

start to happen: A white hart bounds into the court pursued by a smallwhite hunting-dog, with a pack of hounds following. The hunt tears

around the Round Table, and in its distress, the hart leaps over Sir

Gawain, followed by the white dog. Gawain grabs the dog, but is

carried off with it after the hart. As the knights sit there, dazed, a

beautiful maiden on a white palfrey rides in, loudly lamenting the loss

of her dog, and adjuring the knights to retrieve it for her. King Arthur

does not reply. Doubtless when they took their oaths, he and his

knights had more manly adventures in mind than helping a girl get her

dog back. The next moment, a sinister black knight rides in, seizes the

maiden and gallops off with his screaming, struggling captive. When

the commotion has died down, a perplexed Arthur turns to Merlin.

“What does this all mean, great wizard? Did this hunt and this black knight come from your forest?

Are they apparitions?”

Merlin throws back the hood that shades his face, but instead of revealing the ancient white-bearded

visage, crowned with mistletoe, he is transformed into a radiant youth with golden curling hair

crowned with laurel leaves. He smiles and exclaims,

“Was it a ghost hunt and a faery maiden? Are you not man enough to go out in search of adventures

and to ride in pursuit of faeries? Why are you assembled here if not to follow Gawain‟s example?”

And with that, he covers his face with his hood again, and disappears.

Merlin as Wise Old

Man



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Merlin’s all

This is the challenge Merlin issues to us today, long after these tales were first told. When you have

gone as far as you can in your conquest of the mundane world, will you be content to sit back and

enjoy the world‟s rewards – or follow the hunting horn into the deep forest where a different kind of

Adventure awaits you? As wizard, prophet and guide of souls, Merlin is no less today the primary

Initiator for those who have chosen to follow the Western Way, who would dare to leave the safety of

the Court of everyday life and follow the White Hart into his forest. For Merlin is a potent and

dynamic force in the Inner Planes, and has been for thousands of years. As one who deeply knows both

Earth and Stars, Merlin stands between them in the MiddleRealm, mediating their influences into our

own world.

That he has remained at the forefront of the Western literary imagination throughout the ages, to wit

the countless books, poems, plays and films about him, is evidence that this powerful archetype has

continued to exert a strong and undimmed influence on the folk-soul of all those attuned to this

magical stream of tradition. And perhaps because Merlin has always been deeply concerned with thehuman race, and the only one of the Three Chief Powers of Avalon to actually have walked the earth in

a human body, he can be contacted without too much difficulty through inner work. A number of well-

known magicians of the Western Way, such as Dion Fortune, Gareth Knight and C.R.F. Seymour have

made strong contacts with him, as well as many lesser-known ones working quietly behind the scenes

in recent years. All of which shows that Merlin is still very much alive and active behind the veil of

appearances, and is still vigorously engaged in working to bring about a new Golden Age with our

help.





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noise like a wind and from all directions of the forest comes a herd of wild animals: deer, goats, foxes,

badgers, boar, and all manner of beasts of the wildwood. They all circle him about, gazing at him

adoringly, then he gives one of them a push towards you. Notice what kind of animal this is, for this is

to be your guide….. You thank the woodsman, who opens his huge mouth and gives a long and loud

laugh that echoes throughout the forest as you go upon your way.

The guiding beast leads you on the uphill path through dense thickets of thorn, holly and yew to a

deeper part of the wood where two intertwining hazel trees form an archway across the path. You pass

between the trees and find yourself in a circular glade in which grows a grove of wild apple trees,

covered with white blossoms. A small wild pig is rooting around among the roots for mushrooms and

old apples. In the center of the grove is a large and spreading apple-tree, and below it, a spring bubbles

out from between grey rocks to form a pool of crystal water. Your guiding animal trots over to the

spring and laps the water, and since you are thirsty, you too stoop down and fill the silver cup that

stands upon the stone nearby. You drink and pour the rest away upon the stone – and in that moment,

the sky grows black, there is a loud clap of thunder, and a bolt of lightning strikes the tree into flame.As you leap back from the spring, you gaze up at the lightning-struck tree and see that one side of it is

in full green leaf, while the other is covered with leaves of flame…and yet there is no ash. As you gaze

upon this green and burning tree, the figure of a man slowly appears as if from out of the trunk. The

figure of a tall druid with long wispy white hair and beard, clad in a grey wolf skin. He steps out from

the tree and gazes at you with grave yet kindly eyes and you know that you have reached Merlin‟s

Grove, the bower of Myrddin Gwyllt, bard and prophet of the apple trees.

You greet him with respect and tell him how pleased you are to have found him at last. The grey eyes

give a familiar twinkle, and he tells you, “Ah but you have found me before…for I am also the Child

of the Morning and the Fool at the Crossroads who guided you on your way. I am of the Old Race, thelast of the Knowers of the Trees who understand the language of the birds. I saw fall the seed from

which this tree sprang and I knew the bird that dropped it. I watched this tree when it began to grow

and now it shelters me by day and night. I know the secrets of nature, bird flight, star-wanderings and

the way fish glide. I am the last of the Awenyddion who know the secrets of the fire within the mind

that illumines but does not burn to ash…..Now what is it you seek from me?”

You tell Merlin what you have come to seek, and what passes now between you is not for me to

know….(long pause)

You wish to give him a gift in exchange for his counsel, and find that there is something in your pocketto offer him. In return, he gives something to you…………………

And now as you gaze at Merlin, his face begins to change. Once again he becomes the Fool and the

Child, and you see many, many other faces as well from far-flung places and distant times….….(long



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pause)

And then he fades back into the tree, which has become a blossoming apple tree once again. Your

animal guide is gently nudging you to your feet and you follow it out of the grove, passing between the

two hazel trees and down the hill, back through the woods, with every step becoming more and more

aware that you are returning to this time and this place, and it is time to come all the way back.



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THE MOON SHRINE

I am the moon that rises from the sea, the twilight sea,

I bring men dreams that rule their destiny,

bring the dream tides to the souls of men,

the tides that ebb and flow and ebb again . . . Dion Fortune

Becoming familiar with the cycles of the Sun and the Moon is an important part of Sacred Earth

Magic. The Moon and the Sun are the two luminaries of our world that bring us light by night and

day. Since the Moon reflects the light of the Sun, it is helpful to think of it in the same relationship to

the Earth as the soul to the human body, while the Sun is the overlighting Spirit:

Sun Spirit

Moon Soul

Earth Body

In this lesson, we will work with the Moon, and in a later one, with the Sun.

Because the Moon is the soul of the world, many cultures worldwide think of her as feminine, and a

number of significant goddesses are associated with her, including Isis, Ishtar, Diana, Selene, Hecate,

Arianrhod, and the Virgin Mary. Moon goddesses are naturally enough associated with Water, the

element ruled by the Moon which determines the tides of the sea, and so came to be regarded asguardians of oceans, rivers, streams and sacred springs. The correlation between the Moon, Water and

women's fertility cycles, associate them with everything to do with fertility, regeneration and life-

giving forces. As discussed in the first course in this series, Morgan of Avalon has many aspects of the

Moon Goddess, since she is so closely connected with the sea.

Some modern magical paths regard the Moon as a triple-aspected goddess who appears as a maiden

when waxing, a mother when full, and the crone when waning. Robert Graves, in his book The White

Goddess, made this theory popular, but it is by no means as universal as many believe it to be. In fact,

in many ancient societies, the Moon Goddess had two faces: dark and light, corresponding to her

waxing and waning cycles. The Queen of Elfland in Thomas the Rhymer is an example of this, as arethe Cailleach and Bride, who represent her dark face and bright face respectively.

The ancient Celtic calendar was calculated by the phases of the moon, and in 17th century Scotland a



Sacred Earth Magic

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month was still reckoned as one full moon cycle. Everyday country life was attuned to its phases: The

waxing moon, which encouraged growth and increase, was a good time to sow seed for crops that grew

above the ground, slaughter livestock, set out on a journey, or begin any new venture. It was also the

most fortunate time for a baby to be born. Under a waning moon, the life force was withdrawn, and it

was only good for tasks that needed dryness, such as plowing, reaping and cutting peat, or for planting

root crops. After the dark of the month, the new moon was welcomed back with songs of joy, and

many customs attended its return. On the Isle of Skye, people gathered at the holy wells when the

moon was new to make a sunwise circle three times and cast an offering into the waters. In some

districts, people climbed the nearest hill to greet the return of the „jewel of the night.‟

At Full Moon, create a Moon Shrine, preferably outdoors, but if that‟s not possible, use a windowsill

where you can gaze out at the Moon, or a place where its rays shine in. Set upon it three, six, or nine

candles of blue, white, or silver, some incense, and a chalice of juice or wine, placed so that the

Moon‟s rays shine on the liquid. Light the candles and the incense, stand before the shrine, and raise

your arms towards the Moon, saying:

Our Lady of the Moon,

This sacred shrine

Is raised in honor of thee

And to bless thy name.

Mistress of silver magic,

Guardian of the gates to Faery,

Queen of tide and time,

I drink this toastIn thine honor.

Raise the chalice high and drink to the Moon Goddess. Sit down and receive any communications

from Her that may come. You may also wish to use this time to journey through the portal of the

Moon: Travel up on beams of light until you reach the great orb, then pass through into the

Otherworld.



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ATTUNING TO THE MOON

Make a point of becoming aware of the Moon's cycles during this lesson period. If you live where

the skies are generally clear at night, do this as much as possible through first-hand observation.

Follow the Moon throughout her 28-day cycle as it grows from a thin silver crescent to a full, pearl-

white orb. Watch as it shrivels and shrinks with old age, rising later and later from its bed each night,

until disappearing altogether at the end of the cycle. Learn to recognize the difference between the

waxing crescent (D Moon) and waning crescent (C Moon). When the skies are cloudy, use a calendar

or almanac to help you.

Become aware of the Moon Goddess, and how her power changes according to her cycle, and because

she rules our emotions, is most strongly experienced through our feeling nature. In her fullness, she isthe splendid Queen of the Night. Beautiful, regal, and mysterious, she heightens our emotions and

moods (hence the word "lunacy") makes our dreams more vivid, and stimulates our sexuality. This is

particularly the case for those born under the sign of the Moon – Cancer – or who otherwise have a

prominently placed Moon in their natal astrology. She is also very powerful at the dark of the Moon in

a different kind of way. Those of you who have taken the first course in this series will recognize her

as the Dark Goddess, who brings about death, transformation and eventual rebirth. Meditations upon

the Moon Goddess at her times of power can yield much magical fruit. A simple ritual for the Full

Moon is given below.

Use your awareness of the Moon's cycles in your daily life. Begin new projects and activities when the

Moon is new or waxing. Bring projects to completion or get rid of things you don't want in your life

during the waning moon. This extends to your magical activities as well. Workings for growth,

healing and the invocation of positive forces on any situation should all be performed between the new

and full Moon. Workings to reduce negative influences, sever binding ties, or release situations should

be undertaken when the Moon is waning or at the dark of the Moon.

The full Moon itself is a very powerful time for all positive magical workings: its influence extends for

one day before and one day after it is technically full. At this time our psychic and intuitive skills are

heightened, which makes it a good time for scrying. If you have taken the first course in this series,

you will know how to do this using a bowl of water. Whether you are new to scrying or not, try it at

the full Moon by filling a dark bowl full of water and placing it where the Moon is reflected in the

water, preferably outside if possible. Let your consciousness become diffuse and dreamy as you gaze

into the reflected Moon, and allow images and impressions to arise.



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