Part 5: Magoist Cosmology
“The primary aim of Magoist cosmology lies in lifting up the conceptual veil in people’s mind so that they can see what is given at birth.”
[This is a translation and interpretation of the Budoji (Epic of the Emblem City), principal text of Magoism. Read the translation of Chapter 1 of the Budoji.]
Magoist cosmology: Magoist cosmology, knowing of the female principle of Magoist cosmogony (story of the Female Beginning), reconstitutes, heals, and maintains the original vision of gynocentric soteriology. Its primary function is to guide humanity according to the law of nature whereby all things are born and evolve into their greatest potential. In short, Magoist cosmology is a gynocentric mode of thinking that shows the Way of all beings. By extension, it is an inherent principle of nature- and women-honoring civilizations.
I suggest Magoist cosmology, underpinning of the Magoist cosmogony, as an antidote to the detriments of patriarchal consciousness. Its female principle restores the original unity among all entities, which has been thwarted by patriarchal cosmologies. Comprising the most foundational program of human consciousness, so constitutive that no one is born without it, Magoist cosmology is ever active and accessible to people. Nonetheless, it is made dormant in the conscious mind of people under patriarchal cultures. Thus, the primary aim of Magoist cosmology lies in lifting up the conceptual veil in people’s mind so that they can see what is given at birth.
The Magoist cosmogony is characterized by its female principle represented as Mago, the Great Goddess. It proclaims that everything that we humans perceive originates from Mago. Namely, She is the beginning and the end of our perception. I call it the Magoist primordial knowing, a bedazzling experiential knowledge innate in the mind of people. The very experience of birthing and being birthed and thus living itself, given to everyone, warrants the Magoist primordial knowing. We owe to Mago our existence and consciousness! Furthermore, mothers of all species are the symbolic representative of Mago. In that sense, Mago is more than the mother of humans and their ancestor demi-gods. She is the Mother of all species including animals, plants, and the natural world. Insofar as mothers of any species continue to procreate and nurture the young, the Mother Rule, Magoism, is in place. And we humans are the cognitive memory carriers of Magoism on Earth.
For quite some time, however, the primordial knowing has been interrupted, co-opted, and fragmented over the course of patriarchal history. Together with Mago, Magoist cosmology has been made esoteric at best. We are still suffering from the rise and expansion of patriarchal rules in the remote past, which, according to the Budoji, is the second disaster of the Mago Species, following the loss of self-regulation among the members of Mago clans, the first disaster in the Paradise of Mago. Ancients who were born and lived under patriarchal rules named their time a degenerative era. Suffering in humankind is ever-escalating in degree and scale. Humans have become the battleground of patriarchal wars on many levels. Where organic bonds are dislocated, only solipsistic attitudes prevail. For example, body and mind have become two different things. Bodies are prone to all sorts of illness, while minds are deluded. Emotions are misinterpreted. Psyches have fallen to the abyss of isolation. Symbolic matricide has brought no small consequence on the level of human consciousness. People have lost the capacity to be in touch with the Self, Reality, and the whole. This benefits no single entity on Earth!
Given that the layers of patriarchal cosmologies have colonized the mind of people, it is easier to explain the Magoist cosmology by via negativa, that is, what it is not. The female principle subscribed to in the Magoist cosmogony is not symmetrical with its patriarchal counterpart. In other words, the Great Goddess is not the same as the God of monotheistic patriarchal religions whose sex/gender is changed to female. Interestingly, the stories of Mago-seong (Mago Castle) and the Garden of Eden run parallel with each other. Predicated on the female principle, however, the Budoji’s Magoist cosmogony is in stark contrast with that of Genesis in the Old Testament. The patriarchal notion of gender hierarchy is wholly absent in the story of Mago-seong. As a matter of fact, hierarchy itself finds no place on any level. Unlike the Garden of Eden story, wherein hierarchical relations are established between God and Adam, between Adam and Eve, between humans and the natural world, and etc., the story of Mago-seong underscores the co-relations and interdependence between Mago and Her progeny and between Her progeny and the natural world.
To translate into modern terms, the primordial community of Mago Castle would be the archetype of societies that are matriarchal or magocratic (in which Mago and Magoist successors rule). Sex and race differentiations among Immortals in Mago-seong are treated as part of the natural process. The language of the Magoist cosmogony is inclusive, promoting a much wider vision of inter-species and intergalactic unity.
What then makes the Budoji’s Magoist cosmogony subscribe to non-dominant sexual differentiation? The answer lies in its gynocentric cosmology that centers in Mago, the Female (note the upper case). Both gods and goddesses (demigods) are the progeny of Mago, the Primordial Goddess who is the great ancestor, cosmogonist, and ultimate sovereign. And humans are the progeny of goddesses and gods (human ancestors). Magoism makes it possible to name humankind the Mago Species. The survival of the Mago Species is, after all, contingent upon the capability of cultivating acoustical equilibrium on the Earth. Gender symbiosis is but a necessary part of the whole. In Mago, humans, both men and women, are entrusted with carrying out the task of inter-species and intergalactic equilibrium. In this task, women and men are viewed as partners and collaborators. After all, the Female is the Source from which not only two sexes but also four races are derived, to be discussed in the next part.
[Author’s Note: This and subsequent essays are part of the forthcoming book tentatively entitled, The Magoist Cosmogony from the Budoji (Epic of the Emblem City), Translation and Interpretation, Volume 1, that I am currently writing. I am indebted to Harriet Ann Ellenberger, who has given me her prompt feedback and editorial advice in a most supportive manner. I am thankful to Dr. Glenys Livingstone, who has inspired me to write this book sooner than later. I am also grateful for Rosemary Mattingley, who has provided copy-editing of my essays in Return to Mago Webzine.]