October 7, 2014October 2, 2019 Mago Work Admin1 Comment

(2014 Mago Pilgrimage) Wednesday 8 October

Ganghwa Island, visits, talks, rituals, and meetings Theme: “Visiting Magoist Sites of Old Joseon in Ganghwa Island”

October 7, 2014October 2, 2019 Mago Work AdminLeave a comment

(2014 Mago Pilgrimage) Overall schedule

This is the overall schedule for the 2014 Mago Pilgrimage. There will be daily posts of each day’s schedule at 5 pm PST, with the Korean date. This equates to Read More …

(Art) Slide show with mirror 1979-1990 by Suzanne Santoro

Harbinger of International Women’s Day.
(Essay) Guadalupe by Sara Wright

Last year on December 12th, Guadalupe’s Feast Day, I lit the retablo that sits in the one dark corner of the living room, yet I couldn’t feel Her Presence, this Lady who unites all peoples and is often called the Mother of the Americas. As I gazed up at her dark Indian face sculpted out of wood, cloaked in a blue green garment and held aloft by what appeared to be a young Indian boy (this figure was an angel, I learned later), a profound yearning sprung out of the deepest recesses of my heart, much as I imagined the spring that had once bubbled out of the barren ground at Guadalupe’s feet.
La Boca, a Travel Poem and Photos by Susan Hawthorne

In 2016, I travelled to Argentina and Chile to do research for my novel Dark Matters. One of the great things about travel is being immersed in a different environment. This one is part of Buenos Aires. The colours of the footpaths, the buildings and the decorated cows made me smile (the cow in the poem is the character Queenie from my book Cow). A simple joy, one we all need. coloured footpaths welcome our feetto these old streets vividly painted they say its a camanita of lost lovesthe corrugated iron wallsin bright colours will cheer youalong with the tango dancerscalling up memories as you eat after lunch I stroll into an arte studioand who do I meet but Queeniewho has taken off time from the exhibitionto hang cool with the residents of La Boca they want me to teach yoga she saysthe latest fashion to watch us animalsafter whom most of the moves are named sit comfortably bend your left leg underyour buttocks your right leg over yourleft knee clasp the fingers of both handsbehind your back and sit in good postureif you do it well you’ll look just like me my feet take me back down the streetsof lost loves bright minds and new yoga © Texts and photos, Susan Hawthorne 2016. https://www.magoism.net/2013/12/meet-mago-contributor-susan-hawthone/ (Meet Mago Contributor) Susan Hawthorne
(Meet Mago Contributor) Susan Clare

Painting, for 20 years, in Jamaica, I included meditation and path-working in my studio practice. Since returning to England, I’ve shown in juried exhibitions in London and Essex, been awarded SAA’s Professional Artist of the Year 2016 and had work exhibited in London’s prestigious Mall Galleries. I paint in water-media, expressing nature’s vibrancy. A female figure forms a point of reference. I love runs and splashes for ambiguity, texture and light. Spending time in nature, I feel calm, inspired and positive. It’s my hope that’s how viewers leave my work…
Work as a Devotion to the Divine Feminine by Francesca Tronetti

Wikimedia Commons As you read the title you might think, ‘What does she mean by that? What kind of work qualifies as devotion? Working in a Goddess temple? Teaching? Opening a pagan store? A women’s bookstore? What?’ Let me explain. I am a priestess of the Mother Goddess Cybele as understood and worshiped at the Maetreum of Cybele in Palenville, NY. We believe that it is not enough to say you are a follower of the Goddess, to set up an altar and direct your prayers to her. Being a priestess of Cybele is an encompassing path that includes devotion and service to our community. This might be our local community, our national issues, or global wrongs which must be addressed. Everything from making sure children is not discriminated against based on gender identity to combating climate change can be part of our service to the community. And I think many of those reading this would agree with this sentiment. We incorporate the Goddess into our lives in many ways, including by writing in Mago. But, how can our daily work be a devotion to the Goddess? Hitting the pause button During the upheaval of Covid, many took the time to reevaluate their work priorities. Before Covid, employees often took their work home with them. Answering emails and writing reports in the evenings and on weekends. All of this was unpaid work, done only to show what a good employee you were. During Covid, most realized how stupid it was to devote themselves to a company that was happy to fire them or cut their hours without thinking about how it would affect the family finances. While the workforce was reevaluating its goals, 2020 also brought about massive cultural changes. The Black Lives Matter (BLM) movement began in 2013, with the acquittal of George Zimmerman in the shooting death of unarmed teen Trevon Martin. However, 2020 was the year BLM went global, with protests taking place in the United States, South America, Africa, and Europe. Large protests drew counter-protesters, leading to violent clashes with police who were eager to attack those calling for justice. But the year wasn’t just about Covid and BLM. In 2020 Greta Thunberg made her debut on the world stage, calling out leaders in multiple countries for their inaction on climate change. Aligned with Great’s message was a push toward backyard gardening and locally sourced produce, helped by the uncertainty caused by Covid. On the economic side, the call for student loan forgiveness gained prominence, as did debates on affordable housing for working families. All these social upheavals were happing simultaneously and in front of an audience who now has hours to devote to watching news reports and reading blogs. Sign text closeup for help wanted with red and white colors by entrance to store shop business building during corona virus covid 19 pandemic. Source: istock Hitting Restart in 2022 Why do I say hitting restart rather than hitting play? Well, because hitting play would imply that the world paused, and then things went on exactly as they had before. But, we all know this is not the case. The world has changed in fundamental and perhaps irreversible ways, some good and some bad. Some people decided to start their own businesses, pursuing the passions they had before Covid, or using skills they acquired while stuck at home. Others wanted to go back to their chosen professions from before. And newly graduated academics were hoping that in 2022 they could enter their field and start working. However, many discovered they could not find jobs in their field or didn’t have the experience they needed. So instead, people began applying for jobs they’d never held, in fields that they’d never considered before. According to the New York Times, non-profits are losing their staff as other companies offer higher wages. Services are being cut because the staff to handle requests and paperwork just aren’t there. Those who are going to work at non-profits know they are not going to make the money they would in the private sector. They do not take these jobs because they will get rich, they take these jobs because they are making a difference. This work is a devotion to the Goddess. Serving the neediest in the community, a group that needs support, translators, job training, and education. Serving the community is a tenant of most religions, however not many consider their job as a means of devotion to the Divine. But, it could be considered as such, and it is a devotion that requires much from the person. This devotion requires sacrifice, a lower salary, and long hours where every staff member does two or three jobs. However, the devotion creates a fundamental and tangible change in our community, and further on. Ask yourself how does my job serve the Goddess? How does my job serve the community? Can you make a change to include devotion as part of your job? Can you offer a sliding payment scale? Can you live comfortably on the lesser pay of a public service position? What if you took some of that precious free time you had and started volunteering? What difference could you, with your skills, and your interests, make in your community? Offering a class on sewing or mending clothing would be great. Offering to translate for people in official settings. Helping fill out forms for aid. All of these are a kind of work, paid and unpaid. And all show dedication to the community and devotion to the Goddess. https://www.magoism.net/2018/11/meet-mago-contributor-rev-francesca-tronetti-ph-d/
(NSN Highlight) Call for Papers & Workshops for 2026 S/HE Divine Studies Online Conference

[Editor’s Note: Nine Sister Networks (NSN) is the Return to Mago E-Magazine’s project undertaken to lead the movement of Matriversal Feminism, formerly called Goddess Feminist Activist Spirituality.] Words of InvitationWe are happy to announce the Call for Papers and Workshops for the 2026 S/HE Divine Studies Conference, which marks the third year in history. The S/HE Conference in every third year is dedicated to the topic of cross-cultural and intercultural collaborations. The upcoming conference opens a new trail of its tradition, celebrating the Great Unity of ALL (including inorganic entities) in the Cosmic Mother. The S/HE Conference may be participated as part of Creatrix Studies Programs offered by Mago Academy. We invite proposals of your paper concerning the topics suggested below. We also welcome the proposal of a panel with 2-4 papers with a moderator and a respondent. If you are interested in volunteering as a panel organizer under a specific topic, please let us know your topics of interest. We will send you Instructions for panel organizers separately. Papers selected and presented in the conference are given priority to be considered for publication in the peer-reviewed S/HE journal (https://sheijgs.space). For the proposal for Workshops, please continue to read to find it. By “the S/HE Divine,” we mean the world-wide manifestations of the female/mother/matriversal divine (Goddesses, Motherhood, and the Creatrix) from the ancient to this day. In response to the call of our time, we intend to develop a collective consciousness to overcome and redefine the compartmentalized categories of women, mothers, nature, animals, the cosmos, and men as part of the whole. The S/HE Divine Studies refuses to remain isolated within mono-disciplinary confinements but actively seek to connect women/humans, matriarchies, motherhood, civilizations, and the Creatrix (Cosmic Mother). It is not enough to say, “Personal is political.” Personal is Political and Cosmic. We welcome panel and workshop organizers. If you are interested, please email to Dr. Helen Hwang (magoacademy@gmail.com). Theme: Celebrating the Great Unity of ALL in the Cosmic MotherDates: June 11-14, 2026 (Thursday to Sunday) Pacific Time Zone USAVenue: Online Zoom meetingsHost: Mago Academy (https://magoacademy.org)Session Time: 90 minutes Call for Papers & PanelsTopics include below but not limited to:– Matriversal/Maternal Cosmology that Unites ALL – Intercultural discussions of the Cosmic Mother – Pre- and proto-patriarchal Goddesses – Creatrix/Cosmic Mother/Birth Mother/Grand-Mother/Crone Mother – The Holy Mother in worldwide religions and myths – Parthenogenesis and Unusual Birth in world-wide myths – Natural landscapes (mountains, megaliths, seas, and lakes) and the Cosmic Mother – The One and Same Great Mother/Goddess manifested across cultures – Myths, histories, and rituals that treat Humans as One Tribe – Matriarchal myths and histories – Musical and/or Numerological expressions and symbols of the Great Mother – Whales, sea monsters, dragons, and/or snakes and the Great Mother – Weather, Wind, Storm, and Sea Goddesses – Warrior Goddesses and Female Warriors – Eco-feminist Spirituality – Intercosmic bonds between humans, the natural world, and/or the matriverse – Matriversal Soteriology – Myth, History, and Culture of the Female Divine – Matricentric Thealogy – Women, Goddess, and Nature – Critique of Patriarchy and Masculinization – Goddess Feminist Activist Spirituality – Matricentric Calendars – Goddess and Religion – Matri-Shamanic Traditions – Women and Female Divine – S/HE Divine in Art, Poetry, or Literature – Decolonizing/Indigenous Matricentric Spirituality – Comparative approaches to one or more of the above topicsCall for WorkshopsTopics and mediums include below but not limited to:– Above listed paper topics – Envisioning the Great Unity – Celebrating Great Unity of ALL – Sound as the healing and creative power – Aids to Feminist Spiritual Activism – Healing or Mourning in the Cosmic Mother – Matricentric Advocacy- Healing or Mourning in the Cosmic Mother – Personal Growth to the vision of Matriversal Union of ALL Submission Guidelines for Paper and Panel ProposalsFor individual papers, the proposal attached as a Word (.doc or .docx) document should include a title, an abstract (up to 150 words), 5-7 keywords, a short bio (up to 100 words) including your name, your affiliation (a name of institution or an independent scholar status), and the country of your residence during the period of the conference (in reference for scheduling). For a panel: The proposal attached as a Word (.doc or .docx) document should include a panel title, an overall panel abstract (up to 150 words), 5-7 keywords, titles of papers, names and emails of presenters, moderator, and respondent as well as an abstract (about 100 words), a short bio for each presenter and moderator/respondent including their affiliations (a name of institution or an independent scholar status, about 100 words). Submission Guidelines for Workshop Proposals The workshop proposal attached as a Word (.doc or .docx) document should include a title, a description (up to 150 words) that states what your event is about and why it needs publicity, your name as coordinator or organizer, names and affiliations of your presenters, their affiliations, and the description of a medium or a format. If you wish to organize a workshop, it requires a minimum of 2 presenters with a moderator. All other submission requirements follow the panel proposal in general (respondent is not required). Email Dr. Hwang for other details. Procedure and Timeline – All submitted proposals will be replied within 48 hours. – All proposals will be reviewed by the planning committee and/or the advisory committee members and notified in a timely manner. – Presenters of the accepted proposals will be notified and may be asked to submit necessary information. – Presenters of the accepted proposals will be notified of the tentative schedule (day and time of presentation). – Presenters of the accepted proposals will be invited to volunteer to serve as a moderator and/or respondent to sessions. – Presenters of the accepted proposals will be asked to submit a longer version of summary (up to 400-600 words) by April 15, 2026. Submission EmailPrimary Deadline: March 1, 2026. Your proposal must be emailed with “Proposal for S/HE Conference” in the subject line to Dr. Helen Hye-Sook Hwang (magoacademy@gmail.com). 2026 Conference Leadership Circle: Planning Committee: Dr. Helen …
(Poem) Fire and Ice by Sara Wright

Medicine Wheel photo by Sara Wright I walked downto rippling waterslistening….Frozen mossestrees and meold snowoverflowing anguishgathered in aChalice of Light my prayerfor usmy dogand meto flow underfire and iceor toleratesoul murder numbness,soul murderI cannot weep Imploring thawed lichens forcourageto returnto beginnings(they were the first) I ask the CranesTo help me crossone more river….the oneI could nevernavigate to reach to the seaPerhapsin her mercyHer Great Wild Body willreceivecontainmediateone person’sgriefand what’sleft of me? It’s a lotTo askI know. There isnothing morethat I can do here…the end has come Changing Womanswitched her addressafter last spring’s betrayalShe left a fraud behind…that vision holds me still. Returnto the Baylistenfor the callfrom the seaThere you will find safe harbor a chanceto find meaningif notto livein peace.(how can anyone ask to live in peace in this dark time???) Author’s Note: Terry Tempest Willams calls this turning of the wheel the hollowing out of bone – When she picks up a wing of one of her dead at the fragment of water left at Salt Lake the bird sings through ki’s hollow center…. The suffering ahead is immense. Rising Waters and Flooding. Too much Ice. High Winds and an Earth overcome by Fire. Hollow Bones… The question she asks is my own: She queries how to be in service to dying waters as she embraces interspecies intimacy and summons us to be present to the losses in our landscape.To be present to body and soul murder – ours and that belonging to Earth takes enormous courage and steadfastness.I ask the trees to help me go on…One night this week the trees spoke in a dream: ‘Do not give up’ do not give up – they said this twice. I listened…I believed. Two days ago, it rained. In service to trees and to all of Nature I do not celebrate this terrible season of Fire and Ice, or a winter solstice turning that brings such grief. Instead, I turn to my shrinking brook, just freed from a sheet of cracked glass, grateful for the sound of flowing water, even if it only lasts for a few hours. This is the first year that I can remember when I have been unable to weave a solstice balsam wreath for wholeness, for peace, for life. It was only after I returned from the brook after the solstice passed, that I could imagine crafting a wreath that will hold a cup of water in her center because water flows and Water is Life. (Meet Mago Contributor) Sara Wright – Return to Mago E*Magazine
(Poem) Prayer by Donna Snyder

O great and beneficent energy flow cast out from me that which is an abomination to my spirit. Envelope me in your electric aura and lend me its protection and its strength. Restore my vitality and make it pure and sweet. Heal my wounds with your tears. Give me technicolor dreams at midday and ¡por favor! a safe haven in the night. Cloak me with your starry mantle. Cool my fever with your caress. Bring to my cheeks the scent of rain and clover. Feed me honey with fresh yogurt in the morning and mint tea or sage at noon. In the evening stroke me with the peacock feathers of your benevolence. Remind me of the sweetness of my existence in your heart. Keep me from ugliness and lead me to recognize beauty in all its guises. Forget not either my friends or my enemies. Bring peace with valor to my soul. Blessed be your presence throughout infinity. Read Meet Mago Contributor, Donna Snyder. We, the co-editors, contributors, and advisers, have started the Mago Web (Cross-cultural Goddess Web) to rekindle old Gynocentric Unity in our time. Now YOU can help us raise this torch high to the Primordial Mountain Home (Our Mother Earth Herself) wherein everyone is embraced in WE. There are many ways to support Return to Mago. Donate $3.00 to $10.00 is one way. For your time and skill, please email Helen Hwang (magoism@gmail.com). Please take an action today and we need that! Thank YOU in Goddesshood of all beings! (Click Donate button below. You can donate by credit card or bank account without registering PayPal. Find “Don’t have a PayPal account?” above the credit card icons.)
Call for Poems for Nine Poets Speak: Forging New Visions and Hopes

Return To Mago E-Magazine (RTME) is a platform that values poets who witness the arrival of AI waves and sing for the Way of Life that values human creativity. We are inviting poets to submit their poems for posting on Return to Mago E-Magazine (RTME) as part of our ongoing Nine Poets Speak posts. Please include an image/photo for each submitted poem (along with information acknowledging the name of the person who created the image/photo). If you have not contributed to RTME before, also include a brief bio and a photo of yourself so we can create a Meet Contributor post for you. Email to Mary Saracino (Marysar1004@msn.com). Go to (Ongoing) Call for Contributions.

(Special Post) To Contributors: Strengthening Our Roots by Helen Hye-Sook Hwang

Dear Contributors, Do you know that Return to Mago (RTM) E*Magazine is entering its fifth year this fall? And, thanks to our collective effort, we are still growing! As of today, our contributors have grown to more than 130 in number and our readership is from about 140 countries around the world. We have some hundred email followers as well as Wordpress blog followers. We draw 3000-4000 clicks per month on average; that is no small accomplishment for a Goddess blog that is named after a yet-to-be heard word, Mago (the Great Goddess), and that began from scratch.
(Special post) Interweaving Mago Threads by Mago Circle Members

“Mago” tradition Magoism is a new word to the modern Western vocabulary, yet it has its linguistic roots in many parts of the globe and in an ancient knowledge and know-how almost lost. Dr Helen Hwang determinedly and methodically is excavating the little-understood historical Mother-Goddess knowledge of Korea, and its traditions, the Mago, and Magoism, and in doing so is unlocking another previously invisible door, and replacing another ripped-off corner of the global map of significant, almost-lost tradition and forgotten knowledge. This is a most welcomed prospect. The newness of this discovery for those who learn of it fills them with excitement because every step to remember the ancient ways, particularly the lost Goddess ways, and those ways that hint of Source, are crucial to humanity remembering itself. Moderns have become accustomed to modes of mind that strip the soul and psyche of finer attunement to earth, sea, stars and each other. This renders most adrift on a sea of seeming limitless freedoms, to be picked up by any technological hook that would substitute for inner knowing. The map becomes the new computer wiring, insurance policy or bank regulation to follow. But once we scrape from our psyches the encrustation of mind most moderns have settled with (which calcifies the innate senses and finer antennae of knowing, emboldening technologically driven modes of mind and being to take their place), then we are on our way to a vivifying recollection. Here is an earlier presentation of the “mago” root word in “imago” or image. Not coincidentally, perhaps, it is connected to maps. (Mary Ann Ghaffurian, culled from Through a Darkened Door—Light, Part 2 by Mary Ann Ghaffurian PhD [http://magoism.wordpress.com/2012/11/26/through-a-darkened-door-light-part-2-by-mary-ann-ghaffurian-phd/]) A very special online, global group Dearest X, …Which brings to mind the “other” reason why I wanted to write to you … Other than just saying “hello” and letting you know that you are very much missed, I also wanted to share with you about a very special online, global group that I have had the honor of being a part of. This group is called Mago Circle and it was founded by my dear friend, “sister” and colleague, Helen Hwang. Helen’s work and commitment to restoring Mago, Ancestral Mother Goddess, to her rightful place as progenitor and creatrix of the Korean people, has not only been admirable but truly critical during a time when we are in real need for inspiration from thought leaders and scholars with a solid foundation in the arts and research of the sacred feminine. As you know, with the roots of Korean shamanism in the realm of women, it makes perfect sense that Korean spirituality must also have sprung within the womb of Woman … the great cosmic goddess, Mago. While Helen’s work is very much grounded in meticulous research — showcasing Korea to the rest of the world in all of Her depth, herstory, and vibrance — it is more importantly, founded in genuine intentions of love, transparency, and humility. I know that Helen can explain the depth, breadth, and height of her work much better than me so I think it will be better to have her directly share more of herself with you; what I simply hope to do through this letter is perhaps help serve as a familiar hand …. reaching out to you and letting you know that your presence and blessings as a well-regarded and much-admired Korean female shaman and scholar would be much appreciated in Mago Circle. Do you remember, X, … you once told me … about 20 years ago: “Sanity is insanity with a focus.” These words I still remember and hold true … they have helped me through times that were truly dismal and chaotic in my life, and with this reassuring and transformational way of looking at myself, looking at my life, looking at the world, I have made it through. My life continues to have its share of insanity, but I know that with focus, all sanity is restored. I know that my letter to you today may feel unexpected and random (especially after not having seen each other for so, so long), but as you know, somehow, life brings us through twists and turns that may seem awkward and strange at first, but upon retrospect, all makes complete sense. In closing, may I have the honor and pleasure of introducing Helen Hwang and the Mago Circle to you … I realize that you must be very busy, but it is my sincere hope that you will find a little time to acquaint yourself with Helen and this wonderful group of women (and men) who are very much dedicated to restoring the balance and peace of Korea and the world via Mago and her goddess sisters of many names… (Wennifer Lin, culled from her letter to her old friend) I share your call for staying connected with each other at a time of cultural and religious tensions. I too believe that all tensions arise from a patriarchal system of hegemony or domination. In the absence of patriarchal hegemony, there would be little or no tension among human beings. The belief in the Mother Goddess would remove the necessity for aggression and hence domination of other human beings or animals. In the eyes of the Mother, every living being is her creature. Hence love, kindness, nurturing and all that is beautiful would prevail everywhere. Am I sounding too idealistic or am I pining for a utopian society that is just not possible? But in theory, it is possible to return to the spirit of Mother, manifest in everything in nature and in our thoughts and actions. With admiration and preservation of Mother we can change the world for a better place. So with this in mind, I submit to all women (who are the living image of the Great Mother Goddess) and goddess lovers in the world to unite in our efforts to bring back the ideals of the Great Goddess. As an academic, I […]
(Special Post 2) Why Goddess Feminism, Activism, or Spirituality? A Collective Writing

[Editor’s Note: This was first proposed in The Mago Circle, Facebook Group, on March 6, 2014. We have our voices together below and publish them in sequels. It is an ongoing project and we encourage our reader to join us! Submit yours today to Helen Hwang (magoism@gmail.com). Or visit and contact someone in Return to Mago’s Partner Organizations.] Harriet Ann Ellenberger I got involved with women’s liberation in the early 1970s, so involved that it became my life for many years. During those beginnings of what is now called “the second wave of feminism,” everything was new to us and everything was mushed together — the political, the economic, the intellectual, the emotional, the spiritual. I liked that a lot; it felt as if all the parts of myself were coming together. During that time, I learned something crucial the imagery and concepts of patriarchal religion justify and are embedded in the material structures of oppression. I don’t know which came first, institutionalized oppression (of everyone; I’m not speaking here only of women) or the religious expression of that oppression. All I’m certain of is that patriarchal religion permeates, for example, the Oxford English Dictionary, which I use all the time, in conjunction with Websters’ First New Intergalactic Wickedary of the English Language, conjured by Mary Daly in cahoots with Jane Caputi.

(Art & Poem) Candelmas/Imbolc by Sudie Rakusin & Annie Finch

IMBOLC DANCE From the east she has gathered like wishes. She has woven a night into dawn. We are quickening ivy. We grow where her warmth melts out over the ice. Now spiral south bends into flame to push the morning over doors. The light swings wide, green with the pulse of seasons, and we let her in We are quickening ivy. We grow The light swings wide, green with the pulse till the west is rocked by darkness pulled from where the fire rises. Shortened time’s reflecting water rakes her through the thickened cold. Hands cover north smooth with emptiness, stinging the mill of night’s hours. Wait with me. See, she comes circling over the listening snow to us. Shortened time’s reflecting water Wait with me. See, she comes circling From Calendars (Tupelo Press, 2003) Art is included in Celebrating Seasons of the Goddess (Mago Books, 2017). (Meet Mago Contributor) Sudie Rakusin (Meet Mago Contributor) Annie Finch
A PaGaian Wheel of the Year and Her Creativity by Glenys Livingstone Ph.D.

This essay is an excerpt from Chapter 2 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. for larger image see: https://pagaian.org/pagaian-wheel-of-the-year/ Essentially a PaGaian Wheel of the Year celebrates Cosmogenesis – the unfolding of the Cosmos, none of which is separate from the unfolding of each unique place/region, and each unique being. This creativity of Cosmogenesis is celebrated through Earth-Sun relationship as it may be expressed and experienced within any region of our Planet. PaGaian ceremony expresses this with Triple Goddess Poetry understood to be metaphor for the creative dynamics unfolding the Cosmos. At the heart of the Earth-Sun relationship is the dance of light and dark, the waxing and waning of both these qualities, as Earth orbits around our Mother Sun. This dance, which results in the manifestation of form and its dissolution (as expressed in the seasons), happens because of Earth’s tilt in relationship with Sun: because this effects the intensity of regional receptivity to Sun’s energy over the period of the yearly orbit. This tilt was something that happened in the evolution of our planet in its earliest of days – some four and a half billion years ago,[i] and then stabilised over time: and the climatic zones were further formed when Antarctica separated from Australia and South America, giving birth to the Antarctica Circumpolar Current, changing the circulation of water around all the continents … just some thirty million years ago.[ii] Within the period since then, which also saw the advent of the earliest humans, Earth has gone through many climatic changes. It is likely that throughout those changes, the dance of light and dark in both hemispheres of the planet … one always the opposite of the other – has been fairly stable and predictable. The resultant effect on flora and fauna regionally however has varied enormously depending on many other factors of Earth’s ever-changing ecology: She is an alive Planet who continues to move and re-shape Herself. She is Herself subject to the cosmic dynamics of creativity – the forming and the dissolving and the re-emerging. The earliest of humans must have received all this, ‘observed’ it in a very participatory way: that is, not as a Western industrialized or dualistic mind would think of ‘observation’ today, but as kin with the events – identifying with their own experience of coming into being and passing away. There is evidence (as of this writing) to suggest that humans have expressed awareness of, and response to, the phenomenon of coming into being and passing away, as early as one hundred thousand years ago: ritual burial sites of that age have been found,[iii] and more recently a site of ongoing ritual activity as old as seventy thousand years has been found.[iv] The ceremonial celebration of the phenomenon of seasons probably came much later, particularly perhaps when humans began to settle down. These ceremonial celebrations of seasons apparently continued to reflect the awesomeness of existence as well as the marking of transitions of Sun back and forth across the horizon, which became an important method of telling the time for planting and harvesting and the movement of pastoral animals. It seems that the resultant effect of the dance of light and dark on regional flora and fauna, has been fairly stable in recent millennia, the period during which many current Earth-based religious practices and expression arose. In our times, that is changing again. Humans have been, and are, a major part of bringing that change about. Ever since we migrated around the planet, humans have brought change, as any creature would: but humans have gained advantage and distinguished themselves by toolmaking, and increasingly domesticating/harnessing more of Earth’s powers – fire being perhaps the first, and this also aided our migration. In recent times this harnessing/appropriating of Earth’s powers became more intense and at the same time our numbers dramatically increased: and many of us filled with hubris, acting without consciousness or care of our relational context. We are currently living in times when our planet is tangibly and visibly transforming: the seasons themselves as we have known them for millennia – as anyone’s ancestors knew them – appear to be changing in most if not all regions of our Planet. Much predictable Poetry – sacred language – for expressing the quality of the Seasonal Moments will change, as regional flora changes, as the movement of animals and birds and sea creatures changes, as economies change.[v]In Earth’s long story regional seasonal manifestation has changed before, but not so dramatically since the advent of much current Poetic expression for these transitions, as mixed as they are with layers of metaphor: that is, with layers of mythic eras, cultures and economies. We may learn and understand the traditional significance of much of the Poetry, the ceremony and symbol – the art – through which we could relate and converse with our place, as our ancestors may have done, but it will continue to evolve as all language must. In PaGaian Cosmology I have adapted the Wheel as a way of celebrating the Female Metaphor and also as a way of celebrating Cosmogenesis, the Creativity that is present really/actually in every moment, but for which the Seasonal Moments provide a pattern/Poetry over the period of a year – in time and place. The pattern that I unfold is a way in which the three different phases/characteristics interplay. In fact, the way in which they interplay seems infinite, the way they inter-relate is deeply complex. I think it is possible to find many ways to celebrate them. There is nothing concrete about the chosen story/Poetry, nor about each of the scripts presented here, just as there is nothing concrete about the Place of Being – it (She) is always relational, a Dynamic Interchange. Whilst being grounded in the “Real,” the Poetry chosen for expression is therefore at the same time, a potentially infinite expression, according to the heart and mind of the storyteller. NOTES: [i] See Appendix C, *(6), Glenys Livingstone, A Poiesis of the Creative …
(Essay) Walking with Bb by Sara Wright

Walking with Bb: a story exploring the psychic connection between one woman and her bear. Preface: The black bear – hunting season in Maine is brutal – four months of bear hell – five if one includes the month where hunters can track bears for “practice” with hounds – separate mothers and cubs, terrorize them, tree them and do anything but legally kill them. During the legal slaughter, Hunters bait bears with junk food by putting old donuts etc. in cans and shoot the bear while he or she is eating. Most bears (82 percent) are slaughtered in this manner, the rest are killed by hounding and trapping. The season begins in August and lasts through December. Trapping, by the way, is illegal in every state but Maine. Black bears are hated, and that hatred will, of course, eventually result in their extirpation. I had a shy (male) year old black bear visiting my house this past summer with whom I developed a friendship, and what follows is part of our story: Last Saturday I was walking down the road when I remembered that I had not done my daily “circle of protection” imaging for Bb (standing as he was the day he visited me at the window early in August). When I began to do this another picture of Bb moving on all four feet with his face turned towards mine super-imposed itself over his standing image. I could almost see his expression, but not quite. I didn’t know what this imaging meant beyond that we were communicating in some unknown way, and he was in the area (not a good thing on hunting Saturdays). He had not been coming in most nights and I was worried… That night he came. He is still making nightly visits five days later, the most sequentially consistent visits since September 15th, the day I believed that he had been shot. This experience prompted me to write about telepathy and precognition. It is close to All Hallows and the full Hunter’s moon (Nov 3). I keep listening to Charlie Russell’ story which reminds me that loving bears (especially male bears) is hard, almost a sure recipe for disaster, and that I was not alone in this deep concern for and fear of losing Bb. I can barely stand to remember my other bear losses and I can’t stand feeling them. Even after I wrote about the incident with Bb, the experience seemed to carry a charge that didn’t dissipate. Had I missed something? Next I wrote “Root Healer,” exploring the possibility that as I continued to act as Bb’s “little bear mother” now employing psychic techniques to keep him safe (in some desperation as it was the only means left open to me to protect this very vulnerable yearling), that Bb’s presence might also include a gift for me and that it might involve some kind of root healing for my body because Nature thrives on reciprocity. One idea I missed completely, for it was so obvious. Bb’s image was communicating to me that we were having a psychic conversation in that very moment. It was the first time in three months of imaging protective circles that moved with him that I had confirmation from him that we were communicating effectively in this unknown way. This rarely happens. Normally when I do this kind of work, I just do it. I don’t get direct confirmation that it’s working from the animal itself (except with Lily b). Knowing this helped me make another decision I might not have made so intentionally. The hunting season will last into mid December, and I will be traveling during that last month. I keep thinking that putting actual physical distance between Bb and I might pose more of a threat for his life and I have to remind myself that psychic phenomena are not distance dependent. I should be able to image that protective circle every day and feel that it is working. Bb has already shown me that it can but I fear adding distance because I don’t completely trust my own perceptions.* I suspect believing might be an additional dimension of ensuring success when it comes to psychic protection for this bear. But how do I incorporate belief into a picture that is so clouded with personal/cultural doubt? Half the time I don’t believe myself and virtually no one except Rupert Sheldrake, Iren and Harriet have ever taken my experiences seriously. I have to remind myself that I have done this work many times dealing with doubt and it worked anyway. The point of writing this reflection might be to put me on a new edge of increasing Bb’s odds of survival. If it’s possible that an attitude that embraces believing in what I do could help me protect Bb more effectively until hunting is over and its time for him to den in peace I want to claim it. The question I need to answer now is how to go about moving into a more trusting self as a woman who continues to walk with a bear at her side? The night after I wrote the above paragraph I dream of the doubters in the roles of my parents, and in a friend. I take these dreams seriously as doubters inside me and out. These dreams may be telling me that it is unreasonable to expect me to believe that what I do works when no one else does? The problem with this idea is that on some level I do believe. I feel as if I am walking with this bear, every single day. I think about him constantly. The only thing that got me out of the house yesterday was that he was out of chocolate donuts. Something is intensifying my relationship with Bb although I never see him. I am caught in a field of bear energy and information, perhaps through some version of beauty and the beast. That an archetype is …
Artful Ceremonial Expression by Glenys Livingstone Ph.D.

This article is an edited excerpt from Chapter 7 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. I always wore a special headpiece for the Seasonal ceremonies when I facilitated them over the years, and I feel that any participant may do so, not just the main celebrant. My ceremonial headpiece with its changing and continuous Seasonal decoration took on increasing significance over the years; it became a personal central representation of the year-long ceremonial art process of creating, destroying and re-creating. For the research period of my doctoral studies particularly, when I was documenting the process, I realised that this headpiece came to represent for me the essence of “She” – as Changing One, yet ever as Presence – as I was coming to know Her. In my journal for the Mabon/Autumn Equinox process notes one year I wrote: As I pace the circle with the Mabon headpiece in the centre, I see “Her” as She has been through the Seasons … the black and gold of Samhain, the deep red, white and evergreen of Winter, the white and blue of Imbolc, the flowers of Eostar, the rainbow ribbons of Beltane, the roses of Summer, the seed pods and wheat of Lammas, and now the Autumn leaves. I see in my mind’s eye, and feel, Her changes. I am learning … The Mother knowledge grows within me. The headpiece, the wreath, the altar, the house decorations, all participate in the ceremony: they are part of the learning, the method, the relationship – similar to how one might bring flowers and gifts of significance to a loved one at special moments. Then further, the removal and re-creation of the decorations are part of the learning – an active witness to transformation through time.
(Video) Imbolc/Early Spring Goddess Slideshow by Glenys Livingstone Ph.D.

On February 3rd at 19:45 “Universal Time” (as it is named), Earth our Planet crosses the midpoint of Her orbit between Solstice and Equinox, though the exact time varies each year. In the Northern Hemisphere it is the Season of Imbolc – the welcoming of the Light, post-Winter Solstice, after the fullness of the dark of Winter. Imbolc, and all of the light part of the cycle, is particularly associated with the Young One/Virgin/Maiden aspect of Goddess – or Urge to Be as I have named this aspect. Imbolc may be understood as the quintessential celebration of the Virgin/Young One quality for the year – the rest of the light part of the cycle celebrates Her processes, but this Seasonal Moment is a celebration of Her … identifying with Her. She is the New Young One, the Promise of Life, the Urge to Be. Her purity is Her singularity of purpose. She is spiritual warrior. Her inviolability is Her determination to Be … nothing to do with unbroken hymens of the dualistic and patriarchal mind. The Virgin is the essential “yes” to Being – not the “no” She was turned into. This is some Poetry of the Season: This is the season of the waxing Light … the feast of the Young One – who is the Urge To Be within All. The New One born at the Winter Solstice now grows. This is the time of celebrating the small self – each one’s Gaian uniqueness and beauty. We meet to share the light of inspiration, to be midwifed, by She who tends the Flame of Being, deeply committed to Self, and Who is True. The choice of images is arbitrary … there are so many more, and also, most ancient images of Goddess are multivalent – She was/is One: that is, all Her aspects are not separate from each other. These selected images tell a story of certain qualities that may be contemplated at the Seasonal Moment of Imbolc/Early Spring. Remember that image communicates the unspeakable – that which can only be known in body – below rational mind. You may regard it as a transmission of Herself, insofar as you wish – and particular to you. I offer you these images for you to receive in your own way. https://www.youtube.com/watch?v=oUPTKMork9s Artemis 4th Century B.C.E. Greece. (p.52 Austen) – a classic “Virgin” image – wild and free, “Lady of the Beasts”, Goddess of untamed nature. As such, in the patriarchal stories She is often associated with harshness, orgiastic rituals but we may re-story “wildness” in our times as something “innocent”: that is, in direct relationship with the Mother. She is a hunter/archer, protector, midwife, nurturing the new and pure essence (the “wild”) – in earlier times these things were not contradictory. The hunter had an intimate relationship with the hunted, and deep reverence. Aphrodite (p.132 Austen) 300 B.C.E. – often diminished to a sex Goddess in patriarchal narrative, but in more ancient times, praised as She who holds all things in form, which may be comprehended as embodying cosmic power of allurement, which may be identified with what has been named as “gravity”. Re-storied as one who admires her own Beauty, and the Beauty of All. Aphrodite (plate 137 Neumann) an earlier image 600 B.C.E. Brigid/Brigantia (p. 38 Durdin-Robertson) 300 C.E. – Her spear may be understood as the spear of Goddess: that is, as spiritual warrior, or Boadicea-like. Brigid – a later image of Christian times … dressed nun-like. Eurynome (Austen p.8) 4000 B.C.E. Africa. This image is named as Bird-Headed Snake Goddess. Austen stories Her as an image of Eurynome, Goddess of All Things who danced upon the waves in the beginning and laid the Universal Egg. She appears very self-expressive: perhaps a great image of a self-expressive Universe. She integrates animal and human, earth and sky, before dualism existed. I choose her as a Virgin image because of this integrity, and her ecstatic expression. Diana (Neumann Plate 161) Rome. She carries the Flame – is classically Her own person. … not so much “independent” as it may be thought of culturally, as “self-knowing”. She came to be associated with the Greek Artemis: they are sister Goddesses. The Horned Goddess (p. 138 Austen) 6000 B.C.E. Africa – associated with dance and healthy life-force – rain and fertility. She is of the ancient Amazon tribes of what is now known as Algeria. Even today amongst these people, Austen says: “the Tauregs, the women are independent, while the men only appear in public veiled”. Vajravarahi (p.124 Austen) 1600’s C.E. Vajravarahi, show me how to be powerful and compassionate at the same time – let me know that these qualities are one force. Teach me to feel the beauty, power and eroticism of my own being. Show me that I am an exquisite part of the life force, dancing with all other forms of life. and OM! Veneration to you, noble Vajravarahi! OM! Veneration to you, noble and unconquered! Mother of the three worlds! Mistress of knowledge!… OM! Veneration to you, Vajravarahi! Great yogini! Mistress of love! She who moves through the air! TIBETAN TEXT Radha (in my ritual space) … seeing Who She really is. REFERENCES: Austen, Hallie Iglehart. The Heart of the Goddess. Berkeley:Wingbow, 1990. Durdin-Robertson, Lawrence. The Year of the Goddess. Wellingborough: Aquarian Press, 1990. Livingstone, Glenys. A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Bergen: Girl God Books, 2023. Neumann, Erich. The Great Mother. Princeton: Princeton University Press, 1974. The music is “Boadicea” by Enya.
Lammas/Late Summer within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 10 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Southern Hemisphere – Feb. 1st/2nd, Northern Hemisphere – August 1st/2nd These dates are traditional, though the actual astronomical date varies. It is the meridian point or cross-quarter day between Summer Solstice and Autumn Equinox, thus actually a little later in early February for S.H., and early August for N.H., respectively. a Lammas/Late Summer table The Old One, the Dark and Shining One, has been much maligned, so to celebrate Her can be more of a challenge in our present cultural context. Lammas may be an opportunity to re-aquaint ourselves with the Crone in her purity, to fall in love with Her again, to celebrate She Who creates the Space to Be. Lammas is a welcoming of the Dark in all its complexity: and as with any funerary moment, there is celebration of the life lived (enjoyment of the harvest) – a “wake,” and there is grieving for the loss. One may fear it, which is good reason to make ceremony, to go deeper, to commit to the Mother, who is the Deep; to “make sacred” this emotion, as much as one may celebrate the hope and wonder of Spring, its opposite. If Imbolc/Early Spring is a nurturing of new young life, Lammas may be a nurturing/midwifing of death or dying to small self, the assent to larger self, an expansion or dissipation – further to the radiance of Summer Solstice. Whereas Imbolc is a Bridal commitment to being and form, where we are the Promise of Life; Lammas may be felt as a commitment marriage to the Dark within, as we accept the Harvest of that Promise, the cutting of it. We remember that the Promise is returned to Source. “The forces which began to rise out of the Earth at the festival of Bride now return at Lammas.”[i] Creativity is called forth when an end (or impasse) is reached: we can no longer rely on our small self to carry it off. We may call Her forth, this Creative Wise Dark One – of the Ages, when our ways no longer work. We are not individuals, though we often think we are. We are Larger Self, subjects within theSubject.[ii] And this is a joyful thing. We do experience ourselves as individuals and we celebrate that creativity at Imbolc. Lammas is the time for celebrating the fact that we are part of, in the context of, a Larger Organism, and expanding into that. Death will teach us that, but we don’t have to wait – it is happening around us all the time, we are constantly immersed in the process, and everyday creativity is sourced in this subjectivity. As it is said, She is “that which is attained at the end of Desire:”[iii] the same Desire we celebrated at Beltaine, has peaked at Summer and is now dissolving form, returning to Source to nourish the Plenum, the manifesting – as all form does. This Seasonal Moment of Lammas/Late Summer celebrates the beginning of dismantling, de-structuring. Gaia-Universe has done a lot of this de-structuring – it is in Her nature to return all to the “Sentient Soup” … nothing is wasted. We recall the Dark Sentience, the “All-Nourishing Abyss”[iv] at the base of being, as we enter this dark part of the cycle of the year. This Dark/Deep at the base of being, to whom we are returned, may be understood as the Sentience within all – within the entire Universe. The dictionary definition of sentience is: “intelligence,” “feeling,” “the readiness to receive sensation, idea or image; unstructured available consciousness,” “a state of elementary or undifferentiated consciousness.”[v] The Old Wise One is the aspect of the Cosmic Triplicity/Triple Goddess that returns us to this sentience, the Great Subject out of whom we arise. We are subjects within the Great Subject – the sentient Universe; we are not a collection of objects, as Thomas Berry has said.[vi] This sentience within, this “readiness-to-receive,” is a dark space, as all places of ending and beginning are. Mystics of all religious traditions have understood the quintessential darkness of the Divinity, known often as the Abyss. Goddesses such as Nammu and Tiamat, Aditi and Kali, are the anthropomorphic forms of this Abyss/Sea of Darkness that existed before creation. She is really the Matrix of the Universe. This sentience is ever present and dynamic. It could be understood as the dark matter that is now recognized to form most of the Universe. This may be recognized as Her “Cauldron of Creativity” and celebrated at this Lammas Moment. Her Cauldron of Creativity is the constant flux of all form in the Universe – all matter is constantly transforming. We are constantly transforming on every level. a Lammas/Late Summer altar These times that we find ourselves in have been storied as the Age of Kali, the Age of Caillaech – the Age of the Crone. There is much that is being turned over, much that will be dismantled. We are in the midst of the revealing of compost, and transformation – social, cultural, and geophysical. Kali is not a pretty one – but we trust She is transformer, and creative in the long term. She has a good track record. Our main problem is that we tend to take it personally. The Crone – the Old Phase of the cycle, creates the Space to Be. Lammas is the particular celebration of the beauty of this awesome One. She is symbolized and expressed in the image of the waning moon, which is filling with darkness. She is the nurturant darkness that may fill your being, comfort the sentience in you, that will eventually allow new constellations to gestate in you, renew you. So the focus in ceremony may be to contemplate opening to Her, noticing our fears and our hopes involved in that. She is the Great Receiver – receives all, and as such She is the Great Compassionate One. Her Darkness may be understood as a Depth of Love. And She is Compassionate because of …

(Book Excerpt 4) The Mago Way by Helen Hye-Sook Hwang, Ph.D.

[Author’s Note] The following is from Chapter One, “What Is Mago and Magoism and How Did I Study HER?” from The Mago Way: Re-discovering Mago, the Great Goddess from East Asia, Volume 1. Footnotes below would be different from the monograph version. PDF book of The Mago Way Volume 1 download is available for free here.] This chapter,[i] interweaving the personal (how I came to study Mago) and the political (why I advocate Magoism), informs the general and particular tenets of Magoism. My study of Mago was, although it took the form of a doctoral dissertation, ultimately motivated by my self-searching quest as a Korean-born radical feminist. I came to encounter the Great Goddess known as Mago in East Asia by way of several detours on my life’s journey. Like my non-Western and
(Special post) Interweaving Mago Threads by Mago Circle Members

“Mago” tradition Magoism is a new word to the modern Western vocabulary, yet it has its linguistic roots in many parts of the globe and in an ancient knowledge and know-how almost lost. Dr Helen Hwang determinedly and methodically is excavating the little-understood historical Mother-Goddess knowledge of Korea, and its traditions, the Mago, and Magoism, and in doing so is unlocking another previously invisible door, and replacing another ripped-off corner of the global map of significant, almost-lost tradition and forgotten knowledge. This is a most welcomed prospect. The newness of this discovery for those who learn of it fills them with excitement because every step to remember the ancient ways, particularly the lost Goddess ways, and those ways that hint of Source, are crucial to humanity remembering itself. Moderns have become accustomed to modes of mind that strip the soul and psyche of finer attunement to earth, sea, stars and each other. This renders most adrift on a sea of seeming limitless freedoms, to be picked up by any technological hook that would substitute for inner knowing. The map becomes the new computer wiring, insurance policy or bank regulation to follow. But once we scrape from our psyches the encrustation of mind most moderns have settled with (which calcifies the innate senses and finer antennae of knowing, emboldening technologically driven modes of mind and being to take their place), then we are on our way to a vivifying recollection. Here is an earlier presentation of the “mago” root word in “imago” or image. Not coincidentally, perhaps, it is connected to maps. (Mary Ann Ghaffurian, culled from Through a Darkened Door—Light, Part 2 by Mary Ann Ghaffurian PhD [http://magoism.wordpress.com/2012/11/26/through-a-darkened-door-light-part-2-by-mary-ann-ghaffurian-phd/]) A very special online, global group Dearest X, …Which brings to mind the “other” reason why I wanted to write to you … Other than just saying “hello” and letting you know that you are very much missed, I also wanted to share with you about a very special online, global group that I have had the honor of being a part of. This group is called Mago Circle and it was founded by my dear friend, “sister” and colleague, Helen Hwang. Helen’s work and commitment to restoring Mago, Ancestral Mother Goddess, to her rightful place as progenitor and creatrix of the Korean people, has not only been admirable but truly critical during a time when we are in real need for inspiration from thought leaders and scholars with a solid foundation in the arts and research of the sacred feminine. As you know, with the roots of Korean shamanism in the realm of women, it makes perfect sense that Korean spirituality must also have sprung within the womb of Woman … the great cosmic goddess, Mago. While Helen’s work is very much grounded in meticulous research — showcasing Korea to the rest of the world in all of Her depth, herstory, and vibrance — it is more importantly, founded in genuine intentions of love, transparency, and humility. I know that Helen can explain the depth, breadth, and height of her work much better than me so I think it will be better to have her directly share more of herself with you; what I simply hope to do through this letter is perhaps help serve as a familiar hand …. reaching out to you and letting you know that your presence and blessings as a well-regarded and much-admired Korean female shaman and scholar would be much appreciated in Mago Circle. Do you remember, X, … you once told me … about 20 years ago: “Sanity is insanity with a focus.” These words I still remember and hold true … they have helped me through times that were truly dismal and chaotic in my life, and with this reassuring and transformational way of looking at myself, looking at my life, looking at the world, I have made it through. My life continues to have its share of insanity, but I know that with focus, all sanity is restored. I know that my letter to you today may feel unexpected and random (especially after not having seen each other for so, so long), but as you know, somehow, life brings us through twists and turns that may seem awkward and strange at first, but upon retrospect, all makes complete sense. In closing, may I have the honor and pleasure of introducing Helen Hwang and the Mago Circle to you … I realize that you must be very busy, but it is my sincere hope that you will find a little time to acquaint yourself with Helen and this wonderful group of women (and men) who are very much dedicated to restoring the balance and peace of Korea and the world via Mago and her goddess sisters of many names… (Wennifer Lin, culled from her letter to her old friend) I share your call for staying connected with each other at a time of cultural and religious tensions. I too believe that all tensions arise from a patriarchal system of hegemony or domination. In the absence of patriarchal hegemony, there would be little or no tension among human beings. The belief in the Mother Goddess would remove the necessity for aggression and hence domination of other human beings or animals. In the eyes of the Mother, every living being is her creature. Hence love, kindness, nurturing and all that is beautiful would prevail everywhere. Am I sounding too idealistic or am I pining for a utopian society that is just not possible? But in theory, it is possible to return to the spirit of Mother, manifest in everything in nature and in our thoughts and actions. With admiration and preservation of Mother we can change the world for a better place. So with this in mind, I submit to all women (who are the living image of the Great Mother Goddess) and goddess lovers in the world to unite in our efforts to bring back the ideals of the Great Goddess. As an academic, I …
(Photo Essay 1) ‘Gaeyang Halmi, the Sea Goddess of Korea’ by Helen Hye-Sook Hwang

Part I: Living Tradition Bearers and Her Shrine, Suseong-dang I had the privilege to join a field trip to collect the folk stories of Gaeyang Halmi, the Sea Goddess, in Buan-gun (Buan County), North Jeolla Province, South Korea July 10-12, 2012. The team comprised a group of graduate students studying Korean Literature at the Kunguk University (Kim Jungeun, Cho Hongyoun, Lee Won-Young, Hwang Sungup, and Lee Boohee) headed by Dr. Shin Dong-Hun, Dr. Park Hyeon-Suk, and myself.[i]

Day: October 7, 2014

(2014 Mago Pilgrimage) Wednesday 8 October

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S/HE: IJGS V4 N1-2 2025 (B/W Paperback)

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