(Essay) On the 2015 Virtual Mago Pilgrimage to Korea Helen Hye-Sook Hwang

poster english largerA Goddess Pilgrimage is not a one-time event but an ever unfolding process that takes place before, during, and after the actual/virtual travel. Things work in a profound, complex, and subliminal way. Only an individual may know what the experience means to her/him. We are lucky if we can share that experience with other sojourners. And the Circle of Mago Pilgrims is here to create that space and time for us (Join the Circle of Mago Pilgrims).

For me, a Goddess Journey is a symbolic act for the journey of our lives, physical yet spiritual, personal yet political, and local yet cosmic all at once. It is a wonderful gift to us, if we choose to embrace it. In fact, the Goddess Pilgrimage can take many forms so that it should not be a luxury of the privileged. Anyone can create it in her/his own way.

Here is what I have created this year: I am leading the third Mago Pilgrimage program. Two years ago when I undertook the program for the first time, I was not fully aware of the nature of the Mago Pilgrimage to Korea. Only this year when planning the virtual journey for others who would be interested in joining me in sync with my actual pilgrimage in Korea am I able to see that the Mago Pilgrimage is historically rooted. The fact that the Mago Pilgrimage to Old Korea is not a modern invention sets a path to the depth of what is going to come this year and hereafter.

Concerning the Mago Pilgrimage to Korea, “Korea” means Magoist Korea or Old Korea. The word “Hanguk” (Korea) has a very old Magoist meaning, which is pre- and supra-nationalist or ethnocentric. Its original meaning, the State of Han, refers to the polity of the One, Big, Bright, Full, All, and Correct People, that is, the Mago Clan. Magoist Old Koreans were those who undertook the mandate of Mago Bokbon (Return to the Origin of the Great Goddess or Return to Mago’s Origin). They had developed several different models of Mago Pilgrimage over the course of several millennia in pre- and proto-Chinese history. In short, by proclaiming kinship of all peoples deriving from the Great Goddess, Old Koreans innovated, maintained, and passed down the consciousness of ultimate reality, WE/HERE/NOW. The Mago Pilgrimage to Korea is meant to uncover, explore, and celebrate the gynocentric pulse that is still palpable beneath the facade of modern Korea. And that pulse is not moribund. It is the cosmic pulse that makes the whole universe run its course of Life!!! The Magoist Cosmogony will show you how our own pulse is the same as the cosmic pulse in nature.

This year’s Mago Pilgrimage to Old Korea is distinguished from previous ones in the sense that I am facilitating a virtual journey in sync with my actual journey in Korea. It is for 21 days with the focus of a nine-day self-guided retreat/meditation.

The theme of this program is “Dis-covering the Home/Womb/Tomb of the Great Goddess in Oneself via Mago Stronghold, Jiri Mountains.” (For more, see 2015 Virtual Mago Pilgrimage to Korea.)

I offer an opportunity for us to experience the collective entering of the gynocentric consciousness of WE/HERE/NOW through what I have prepared for the last 15 years, which is now embodied as my first book, The Mago Way: Re-discovering Mago, the Great Goddess from East Asia, and other materials including photos and videos that I will be freshly documenting this year while participating in the annual celebration of Mago, the Great Goddess, by the community of Mago Stronghold in Jiri Mountains, Korea. The goal is to experience entering the gynocentric consciousness encoded in the Magoist Cosmogony. Whether you are physically there can be a matter of choice. However, the experience is supposed to be shared with anyone who wishes to have it. In fact, this year’s Virtual Mago Pilgrimage is the very first step to make Mago Pilgrimage available for worldwide citizens. I will be creating more opportunities in the future.

Here are some highlights that I can share with us all.

1. The epitome of the Primordial Home prepared by the Divine Mago Family (the Nine Magos) is depicted in the diagram of Eight Trigrams. This is a new discovery or rather interpretation on my part that depicts the realm of the Divine Creatrix, that is, the Mago Triad and the Nine Magos, not the sex/gender balanced principle. Yin and Yang are reinterpreted as the balanced dyad (Mago’s two daughters) that is issued from the pre-divided ONE, Mago. As you may imagine, the eight trigrams represent Mago’s eight granddaughters. We will explore how the pantheon of the Mago Divine corresponds with the celestial bodies and the components of cosmic music also known as the music of the spheres in the West.

Bagua or Palgwae (Eight Trigrams, Wikimedia Commons)

(From Chapter Glossary, The Mago Way: Re-discovering Mago, the Great Goddess from East Asia)

2. Mago Stronghold (麻姑城, Mago-seong): The Primordial Home/Womb/Tomb of the Mago Clan and the epicenter of the world. Also the Earth itself. It stands for the paradise of the Early Mago Clan prior to the prototypal Diaspora, a mythic event that describes how the Early Mago Clan comes to leave the paradise for their prospective settlements in four directions of the world. The highest place on earth, which explains the mountain centers of ancient Magoist settlements and religious practices in East Asia and elsewhere. Its physical location is speculated to be the Pamir Mountains, the highest mountain range on Earth. However, given that ancient East Asians associated Xiwangmu (Queen Mother of the West) with the Kunlun Mountains, it may refer to the Kunlun Mountains. As a place-name, it is located in Korea (Blue Crane Village or Cheonghak-dong, Jiri Mountains) and China (Heavenly Ferry or Tianjin). Often abbreviated as Go-seong, which is found in many places throughout the Korean peninsula. Also referred to as Nogo-seong (Ancient Mago Stronghold) and Gomo-seong (Ancient Mother Stronghold). In the Magoist Cosmogony, Mago Stronghold is brought into existence with Mago and two moons at the time of the cosmic beginning. It has two moons, Sildal Stronghold and Heodal Stronghold, in the realms of Former Heaven and Mago’s World. As Mago’s two daughters stabilize the sonic movement of the Earth, Mago Stronghold gives forth milk. They, after giving birth to their progeny, raise them with earth-milk. (From Glossary, The Mago Way: Re-discovering Mago, the Great Goddess from East Asia.)

3. Mago Bokbon (麻姑複本, Return to Mago’s Origin): Epitome of the Magoist teaching: Everyone needs to re-member the common origin from the Great Goddess. Its idea is that we need to re-turn to the Origin of the Great Goddess. In HER, all is found kindred and interconnected. It is the only way that the terrestrial community is going to survive and thrive. It is the Magoist mandate that enables one to enter the primordial consciousness of the Creatrix. It is a means to reach Ultimate Reality, the consciousness of WE/HERE/NOW, in which one finds the Home/Womb/Tomb of the Great Goddess. It originates from the oath of Hwang-gung, the eldest of the Early Mago Clan, made to Mago before departing from Mago Stronghold. In order to save the endangered Mago Stronghold, the four elders have arrived at the consensus that they need to leave Mago Stronghold and live in Diaspora. Hwang-gung pledges herself to restore the memory of the Primordial Home of the Early Mago Clan, the paradise of Mago Stronghold, to all peoples of the world. Hereupon, the custom of dispatching Magoist royal envoys to different parts of the world is gestated. Wherever the Mago Bokbon teaching is told, the Magoist Cosmogony, the STORY of the Creatrix, is rekindled. It is the political and religious goal of Magoist leaders/sovereigns who have succeeded Hwang-gung. It is coopted as the Mandate of Heaven by ancient Chinese philosophers and rulers. (From Glossary, The Mago Way: Re-discovering Mago, the Great Goddess from East Asia.)

Related posts:

2015 Virtual Mago Pilgrimage to Korea

The Mago Way: Re-discovering Mago, the Great Goddess from East Asia

Read Meet Mago Contributor Helen Hye-Sook Hwang, Ph.D.


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