April 19, 2018October 2, 2019 Kaalii Cargill1 Comment

(Photo Essay 6) Goddess Pilgrimage 2017 by Kaalii Cargill

[Author’s Note: In July 2017, I set out on a 4 month pilgrimage to the Unites States, Italy, France, Spain, Lebanon, Jordan, and Egypt. I name it a “pilgrimage” because my Read More …

(Tribute) Midsummer Births a Goddess, Carol P. Christ (1945-2021) by Sara Wright

Photo by Sara Wright [Author’s Note: I wrote the prose and poem this morning July 14th for Carol’s blog not knowing at that time that this most compassionate woman, feminist scholar, mentor, friend had died shortly after midnight. When I saw the notice on the Internet I was stunned. It seemed so impersonal to receive such heartbreaking news in this manner. When I came back to read this piece I realized that indeed, Midsummer had given birth to a Goddess and her name was Carol Christ.] This year more than ever before I note a very subtle shift that is occurring as we approach the middle of July. Lots of humidity – and I confess – I love the sweet summer scent as long as it isn’t hot. The days are losing a minute or two of light. Instead of slamming out of bed in the pre-dawn hour I find myself sleeping until 6AM and my dogs want to sleep in until 9 on gray foggy mornings like today. The birds are quieter, their songs less intense although my feeder is visited by hoards of youngsters, many of which are still being fed by their parents. The Wood thrush has moved deeper into the forest, so it the Mourning doves who begin my day with song. Most of all, I notice the richness, the vibrancy of deep summer green. Even though my flower garden is on fire with primary colors, I can’t seem to soak in enough greening to satisfy my hungry heart.. Subtle changes like this probably go unnoticed by most but for me they are signs of the goddess coming into her own…I am curious if anyone else senses this shift of energy. ______________________________________________________________________ Midsummer births a Goddess She comes to life dressed in ferns – maidenhair, sensitive, royal, hay scented, each a different shade of green. She hides under graceful hemlock fronds, a lacy cedar. As Partridge berry She winds her way around a rotting trunk, fruit not yet fully formed. Cherry tree, drops pale leaves in light winds, her life force spent after early April blooms. Her gift of perfect crimson pearls loved and eaten by birds and bears. Each Tree bares her name smooth and ribbed limbs, verdant leaves capture shimmering drops of dew. Silver slips through stone so eerily still – it’s hard to recall rushing waters until thunder cracks open the sky, and churning rivers run brown, peeling away unprotected hills. When the Cloud People cast shark gray shadows I call up Her gentle, soaking rains to temper wild and white lightening strikes. She courts Peace, repairs tortured splits between earth and sky with Love… She calms all who seek her in that Sea of Emerald Grace.
Trees Scent and Sing for Life by Sara Wright

Photo by Sara Wright On November 6th, the day after the election in the middle of writing through my own anger/grief I suddenly stopped and got up – heeding that inner voice that often interrupted my train of thought. Picking up the lights I opened the door to adorn my young cedar for the very first time ever. I planted this twelve-inch-tall seedling in 2020 to replace my original Cedar Guardian Tree that had been decimated by deer during a year-long absence. To my astonishment in four years, this seedling had become a seven-foot-high Guardian Tree. Of course, in the interim I have carefully tended this cedar, watering her, talking with her, touching her, loving her, calling her ‘my guardian’ but this species is very slow growing so even as I began to festoon the tree with lights, I experienced a sense of awe. I was of course talking with this tree as I adorned her… I told her that I would be lighting her as a Tree for Life. When the air around the tree suddenly exploded with the scent of cedar, I experienced a powerful sense of relatedness with this cedar, and with all nature that is impossible to describe. That she was communicating with me using her own words moved me deeply. Although I have had these experiences before each one remains a revelation, especially when I have one during times of deep distress. When I plugged in the lights, I saw the unintentional spiral that I had created when I wound the strings so carefully around and across her delicate fronds. Just perfect I thought as a breeze rustled through her branches making the lights twinkle for a moment. I went back to my writing but throughout the day I periodically stopped, got up, and gazed out at my tree, still marveling, feeling deeply comforted by this Presence. I remembered another winter long ago when her predecessor lit up the night as I took my little puppy out to pee. Hope always gravitated to that tree, and when I shoveled on dark and snowy nights the tree acted as a beacon… Early that evening, exhausted by the day’s writing I soaked in the vision of my tree that was now literally lighting up the night. Then I checked my email. I discovered that scientist and friend Rupert Sheldrake had posted a piece about his two sons, Merlin a scientist, and Cosmo a musician, who are in Ecuador. Together. Merlin is doing mycological research on fungi and mycelial networks, and Cosmo has co -written a song with two Native musicians/scholars, and writer Robert Macfarlane about the Ecuadorian cloud forest. The song contains melodies of echo-locating bats, howler monkeys, rustling leaves and even a subterranean recording of the soil taken from the spot where a new species of fungus was collected and described. “It wasn’t written within the forest, it was written with the forest,” said Macfarlane. “This was absolutely and inextricably an act of co-authorship with the set of processes and relations and beings that the forest and its rivers comprise…the forest wrote it with us”. The More than Human Life project (Moth) is an interdisciplinary initiative advancing rights and well-being for humans, non -humans, and the web of life that sustains us all. Moth has submitted a legal petition to Ecuador’s copyright office to recognize the Los Cedros (cedar) cloud forest as the co – creator of this composition called: “Song of the Cedars”. This is the first legal attempt to recognize an ecosystem’s moral authorship of a work of art. I immediately listened to the extraordinary song that uplifted me just as the above paragraphs did. Life will go on. And I had only this day lit a cedar tree for life. What is happening in the United States is only a blip on the earth’s radar I thought after reading the words of the song out loud and singing along with the melody. Life Will Go On. https://www.magoism.net/2014/12/meet-mago-contributor-sara-wright/
(Prose Part 1) Sacred Engagement by Yia Alias

Today, I am writing from an old open shed in the Australian bush, on the property that has claimed me as custodian, HearthGround. Surrounded by giant blue gums, rocky hills, the sound of lyrebirds and cicadas, I can just hear the movement of the creek through the trees. And now a gentle breeze. I acknowledge the spirits of the first peoples of this Blessed area, the Darug and the Darkinjung, I offer my Deep Respect. Nature as mirror/metaphor/personal reflection To stop, be still, to allow the Present Moment to commune with me is HOW I experience the ever present divinity of Creation/Goddess.
(New year art) Blessings mandala by Lydia Ruyle

If you look at the red circles around the edge as heads, the mandala is a circle of green women with upraised arms, hearts and energy fields surrounding red vulva shapes — a Mago Circle !
(Art) The Earth Is My Sister by Jassy Watson

Artists are catalysts for change, and this “change” takes place when we feel deeply for a precious cause. I feel deeply for the earth and I feel that it is largely humanity’s disconnection from the earth and from the earth as mother that has contributed to the current state of not only the health of the earth body, but also the health of our bodies.
(Commemorating Mary Daly 4) My Memoirs of Mary Daly (1928-2010) by Helen Hye-Sook Hwang

[Author’s Note: My personal encounter with Mary Daly, a U.S. post-Christian feminist thinker, goes back to 1994, if not earlier. I stayed in Korea from 1994-1997 during which I translated two of Mary Daly’s early books, Beyond God the Father: Toward a Philosophy of Women’s Liberation 하나님 아버지를 넘어서 (Seoul: Ewha Women’s University Press, 1996) and Church and the Second Sex 교회와 제 2의 성 (Seoul: Women’s News Press, 1997) in Korean. I carried with me to the U.S.A. our correspondences in the form of letters and documents mostly faxed to each other for the period of more than two decades. Later at one point I digitized them in images. Through these memoir series, I share some highlights of my memories with Mary Daly, her influence on my feminist thinking, and my own radical feminist journey to Magoist Cetaceanism.]Mary had faxed me “Author’s Note to the Korean Edition of BGTF” dated September 23 1996, which I posted in a previous section of my memoire. My letter to her dated October 25 1996 shows that we talked on the phone between these two letters. My memory is vague, if Mary ever called me in Korea but I called her in the U.S. [It’s plausible that she called me too. She may have called me after faxing her letter to me.] In fact, I don’t have any recollection how I dealt with phone bills but it is possible that I had a way to handle international phone calls. Nonetheless, phone bills did not interfere my connection with Mary. That was not because I had enough money or was extravagant but because it was one of things that had to be done. Making a phone call to her was like turning on the light on the dark path that I just began to follow. Or connecting with Mary was like a dawn in my new day. At that time, I was taking matters in my own hands. My mother was the top priority. I consciously connected with my mother for the first time (I was emotionally separated from my mother from a very young age and I responded to our needs of reconnecting with each other). That is a topic that I need to mention in another space. And connecting with Mary Daly was the second priority. I needed to connect with her not for her but for myself. Translating her books was a medium that made that possible in a special way. It was upaya (a perfect means to to serve multiple purposes), to borrow a Buddhist term. Don’t be mistaken that I attempted to gain something like public recognition or money, if it could. Mary made it clear that I did not have any other hidden agenda. In retrospect, Mary was in a difficult situation with Audre Lorde’s claim, which turned out to be a deliberately falsity. She did not know that I was no Audre Lorde in any manner. I was a liberated woman who finally chose her own destiny. I just enjoyed being alone apart from patriarchal fetters at last and doing what I wanted to do for the rest of my life. I had withdrawn my membership from a Catholic overseas missionary congregation based in the United States in early 1994. I did not know Mary Daly personally then. For the first time, I began to shape my life with my own hands! Letting go of the old self and the patriarchal institutions that I blindly accepted, I held tight onto things that gave me joy; things that made me feel that I was alive. I was breaking out my own shell to be self-birthed as a self-identified woman, a radical feminist. I chose a few and right things for myself. My brother generously shared his small apartment with me when I just got out of the Philippines, my missionary field. Then, I needed a job to survive. Maryknoll Sisters in Korea were there to help me get on my own feet. They waited for me to join them and helped me when I left them. Everything seemed to fall in right places. I was able to teach English to some groups of neighboring children, while lecturing for an English language institute. I was lucky to get paid from these teaching opportunities. Making money was not that difficult for me at that time. My concern was to choose the right thing for the rest of my life rather than to make money to survive. In fact, nothing was difficult for me to do. Or I had nothing to lose. That is not to say that I has a source of income beyond what I earned. My life back in Korea was an easy one compared to the lives of people that I had met and lived together in the countries that I traveled and studied. The most important task was completed; I left Christianity and stopped feeding my dependency on patriarchal institutions. I jettisoned anything and everything that I did not need, which made me feel free and at peace at last. I was able to save some money to pay the tuition for the graduate school in the U.S. For the first time in my life that I made and saved money for myself. Prior to joining Maryknoll Sisters, I used to give away the money that I earned to those including my relatives who were in need of it. In my letter to Mary Daly that I share below, I gave Mary the amount of US$12,000 that I would receive from the Ewha Press. I did not give that money to her but I had my press to pay her the full royalty, part of which I was supposed to receive. In fact, I had forgotten about that until I found this letter of mine. I wanted to support Mary in the best way that I could do and I was happy that I could do it. I had completely forgotten about the money factor between Mary and myself. …
What Was Never Spoken by Carolyn Lee Boyd

[Author’s Note: This story is a tribute to those all over the world who are courageously reclaiming women’s roles of spiritual power.] Illustration: NASA.Mrshaba at en.wikipedia, Public domain, via Wikimedia Commons The seer was both coming home and making yet another journey to the farthest bounds of existence. She entered through the door of a small thatched round dwelling that had been her first gateway to those realms where time is an open horizon and strength emanates from the soul rather than the sword. Her blue cloak, heavy silver brooch, red wool dress, and ornate iron staff were outward symbols of her high status but in this simple house she was still an apprentice. The home belonged to the woman who had taught the seer to peer into the future, to make the rain fall or storms vanish, and to heal or curse, but who had chosen to live out her own last days in her simple gray, roughly woven tunic and bare feet, spinning at her wheel. The elder woman had summoned the seer, simply saying she wished to know the future. The seer settled on a stool by the fire, arranged her cloak around her, laid her staff across her lap, and closed her eyes. She began to chant, riding on the rhymes and intonations, then fell into a silent trance. After a moment, she flinched awake and grabbed her teacher’s hands. “What vision is this?” she asked. “My sight has gone far beyond your fate, deep into the future of our people, and there are no seers, no women prophesying, no one to intervene when the powers of the cosmos threaten, no place for women like us! How can this be? How can those who live in such bereft times survive?” “It is what is never spoken,” the old woman said. “What you see is true. In other lands women seers continue, but not in ours. I saw this myself, right before I retreated to this little hut. I then closed my inner eye and told myself not to speak of this, to let the people of the future make their own way.” The seer left the house, folded away her robes and jewels, and wandered the primeval forest. Her ancestor heart ached for her descendants who would never be able to peer beyond their own narrow lives as she did. She closed her eyes, sang holy songs, and danced until she fell into a trance, then powered her soul forward in time to not just witness, but to be with, the women in the forlorn future. When she opened her eyes, the forest was no more and she stood on a lawn with short grass enclosed by a chainlink fence. She was alone, yet in her heart she could hear the mourning cries of the women from many different centuries and places, heartbroken, emptied out, barren with grief at the loss of that which they could not even name, did not even know had ever been. To never see their own holiness embodied in the women seers, to never know that flights to other realms could happen right in their own kitchens, and to live without the understanding that they and all beings were embedded in a cosmos infused with magic were voids too deep to bear. The seer fell on her knees, grabbing her belly where all the trauma was flowing in. She had not the vigor to intone a blessing, to fall into a trance and prophecy, so she simply laid her hands on the Earth and let the women’s pain flow there, where it could be transfigured. Then she decreed that when she died her grave would lie untouched until the right time when women would find her with her clothes, jewels, amulets, and herbs and know that they, too, held great spiritual power. Maybe then they would begin to hear their own song, to see with their own prophetic eyes, and to hold the staff of their own century. And, indeed, after many centuries her grave, with all the symbols of her office, was excavated, confounding the archeologists who always assumed that only men would lie in such magnificent tombs. But the everyday women who learned of the find recognized their own household tools in the distaff-shaped iron staff, symbols of their own inner spiritual sovereignty in the glorious clothing and jewelry, and their own poignant humanity in the bones of a woman just like them. The seer travelled back to her own time and returned to the old woman’s house a year later for another vision of the far distant future to see what her visit there may have wrought. Her mind’s eye was filled with a burst of blazing light. What did it mean? The elder woman said “Maybe it is the sun and earth exploding, or being born again. Maybe it is the passageway into paradise. Perhaps it is the sacred fire emerging in the souls of those future women again, thanks to you. I think it is all these things and more.” In time, the seer retired to her own small cottage and put away her clothes, jewels, and staff until she would be buried with them. She still sang and danced her way into trances, but this time traveling to the future not to tell what would be, but to create what will be. When she saw a woman just beginning to understand the power within her, she would whisper encouragement and advice. When a circle gathered, she would send into their minds images of her own rituals and chants, that they might know the proper ways, just as her teacher had shown her so long ago. When a barrier was placed in the way of truth, love, and justice, she would offer courage and persistence. Have you heard her voice, received her visions, felt her faith in you on your path? Endnote: Max Dashu’s Witches and Pagans: Women in European Folk Religion, 700-1100, (Veleda Press, …
(Essay) From Gaia and Dionysus to Jesus and Mary Magdalene by Harita Meenee

The Penitent Magdalene, Francesco Hayez 1825. “How would you like to be interviewed for a book that questions the historical existence of Jesus?” asked Minas, a journalist, editor, and old-time friend of mine. “I’d love it if you would like to point out the similarities between Jesus and Dionysus.” It was an offer I couldn’t resist. The interview turned out to me more than 5000 words long, opening a host of fascinating topics. It is included in the book Jesus Mythicism: An Introduction, whose English translation recently came out. It is written by Minas Papageorgiou and also includes interviews by well-known scholars, such as Maria Dzielska, Payam Nabarz, and Joseph Atwill. I’m delighted to share a part of my interview with you, with permission from the book’s author. In your book The Sacred Feminine and Mary Magdalene you describe the power of the female presence in Christianity and other traditions. What has been the relationship of Jesus with the Sacred Feminine? And what parallels can we draw with the cult of Dionysus? Dionysus provides a link to a very distant past, lost in the mist of prehistory. Panagis Lekatsas describes Dionysus as the most matriarchal god of the ancient Greek pantheon. Modern scholars no longer use the term “matriarchy,” but instead they talk about “egalitarian” societies, without inequality and oppression. These were gradually transformed into agricultural societies with a class-divided, patriarchal structure. But the systematic cultivation of the earth is a relatively recent phenomenon in the history of humanity. A few thousand years ago, people lived in relatively small groups as hunters and gatherers. Those primitive societies saw Bacchus/Dionysus as a spirit of nature. He is associated with forests, caves, and the moon, and even with hunting and animals (bulls, goats, snakes, etc.). The ritual dismembering and eating of the victim’s flesh echoes the ancient practice of eating raw food, which later became a kind of sacrament: people become one with their god by symbolically eating his flesh, in other words, the meat of the dismembered animal. One of the major Christian “mysteries” is exactly this—the sacrament of the communion with the “flesh and blood of Jesus Christ.” The bacchic cult was eminently “chthonic,” a term deriving from the Greek word chthon (χθών), which means earth. The Earth, as the Mother who nourishes people with her fruit, has been worshiped since time immemorial. We find her figure in carvings dating to the Paleolithic Era. Although the symbolism of these prehistoric figures is still to be decided, I think that the interpretation emphasizing their divinity seems the most probable. What else would people choose to depict – and honor – than the one thing that was key to their survival? The Earth Mother also had a powerful presence in the ancient Greek and Graeco-Roman world. She was venerated as Gaia, Rhea, Cybele, Demeter, Artemis of Ephesus, or even Isis. Despite their differences and the variety of myths created about them, it is not hard to see their common fertility background. Besides, the Orphic Hymn to Nature highlights in the most revealing way the diversity and power of the “shape shifting” Goddess. Moreover, close to mother goddesses we often encounter an entity that dies and is reborn, symbolizing the perpetual rebirth of nature. This deity often becomes the object of a mystery cult; for example, Persephone, Attis, Osiris, and Dionysus. After all, Dionysus’ mother was Semele, who mated with Zeus, the god of the skies. Her name is believed to stem from the root *dgem, which means “earth” and is found in various forms in Slavic languages. It was the union of earth and sky through life-giving rain that produced crops. In Christianity, the role of the primordial Mother was given to the Virgin Mary, who assimilated many pre-Christian elements; her son “inherited” the traits of the dying and resurrected god. Like Dionysus who was worshiped particularly by women (the Maenads), Jesus was often surrounded by female students. Their role, as well as the status of women in society, was generally downgraded in the official texts of Christianity; however, a careful look at the New Testament and the so-called “Gnostic” texts can be revealing. It is no coincidence that the first person to whom the risen Jesus appeared was a woman, Mary Magdalene. In the Gospel of Phillip, one of the Nag Hammadi scrolls found in Egypt, we read the following: And the companion of [the saviour was Mar]y Ma[gda]lene. [Christ loved] M[ary] more than [all] the disci[ples, and used to] kiss her [softly] on her [hand]. The rest of [the disciples were offended by it and expressed disapproval]. They said to him, “Why do you love her more than all of us?” The Savior answered and said to them, “Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness.” The Gospel of Phillip and other similar texts influenced by Gnosticism provide information that may sound shocking today: Jesus used to call Mary “Apostle of the Apostles,” “the woman who knew everything,” “the Blessed One,” etc. He even called her his “companion” and stated that she will inherit the Kingdom of Heaven, surpassing all other disciples! Moreover, in 2012 an exciting find came to light: a papyrus written in the Coptic (Egyptian) language. This text goes a step further featuring Magdalene as the wife of Jesus. Some scholars place it in the 6th-9th c. CE, while others insist that it is a forgery. I would like to close this interview with the words of the famous modern Greek poet Angelos Sikelianos in his poem Dionysus Encradled: “my sweet child, my Dionysus and my Christ.” Poets can say at times what is left unsaid by scientists. Joseph Campbell, the great scholar of mythology. once said: “Myth must be kept alive. The people who can keep it alive are the artists of one …
(Meet Mago Contributor) Claire Dorey

Goldsmiths: BA Hons Fine Art. Main Employment: Journalist. Stylist and Creative, UK and overseas. Artist: Most notable group show; Pillow Talk at the Tate Modern. Included in the Pillow Talk Book. Curator: Three x grass roots SLWA exhibitions and educational events on the subject of Female Empowerment, showcasing female artists, academic speeches and local musicians. Silence Is Over – Exposing violence towards women; Ex Voto – Existential Mexican Art Therapy; Heo – Female empowerment in the self portrait. Extra study: Suppressed Female History and Goddess Culture; Accessing Creative Wisdom; Sound and Breath Work; Reiki Master; Colour Therapy; Hand Mudras; Reflexology; Sculpture. Teaching Workshops: Sculpture and Drawing. Hisstory: Women’s chatroom on esoteric and feminist issuesWritings are found below: Published in, Warrior Queen; Answering The Call Of The Morrigan – The Girl God Books, 2021: A Shriek Goddessy and Eel Kundalini, St Patriarch and the Wide Sargasso Sea – words and images Published in, She Who Summons: Why Goddess Feminism, Activism and Spirituality? – Mago Books, 2021: The Seed Who Summons – words and images Published in, In Defiance of Oppression – The Legacy of Boudicea – The Girl God Books 2021: When The Colour Of Emotion Floods The Nervous System. Earth Mothers and daughters surviving invasion and the stereotypes ofmisogyny. Accepted for publication in, Re-Membering with Goddess: Healing the Patriarchal Perpetuation of Trauma – The Girl God Books: Revolutions Of Defiant Ecstasy: Stealing Kali And Goddess Wisdom From The Primordial Wave Of Feminism. Accepted for publication in, The Crone Initiation and Invitation: Women speak on the Menopause Journey – The Girl God Books: Fat is a Goddess Issue – Gateway to Khaos and Reframing the Menopause. Accepted for publication in, Songs Of Solstice – The Girl God Books: Arc Of Stars.

(Special Post 8) Why Goddess Feminism, Activism, and Spirituality?

[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. Special thanks to Trista Hendren, founder and author of The Girl God, who passionately and painstakingly promotes the message of each contributor via Facebook’s memes. Without Trista’s devotion to the advocacy, this collective effort would not have continued. 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.] Marija Krstic-Chin To remember who we really are (nature, cycles, network, creative force, one, infinite…) for the benefit of all of humanity and all living things; and to unite and unify as we broadcast, hand down, protect and defend this truth and each other against the oppressive intentions and actions of patriarchal perpetrators, puppets, and pawns who seek to enslave us by various old and new divide-and-conquer strategies.
(Special Post 1) Multi-linguistic Resemblances of “Mago” by Mago Circle Members

“Ma” in “Mago” and “Ma-Gaia” Mother Goddess, ca.7250-6700 BCE, Catal Huyuk Turkey [Conversation between Carol P. Christ, Ph.D. and Helen Hye-Sook Hwang, Ph.D.] Carol P. Christ (CPC): Below is culled from “Gaia” in Wikipedia: The Greek word γαῖα (transliterated as gaia) is a collateral form of γῆ (gē, Doric γᾶ ga and probably δᾶ da) meaning Earth, a word of uncertain origin. R. S. P. Beekes has suggested a Pre-Greek origin. In Mycenean Greek Ma-ka (trans. as Ma-ga, “Mother Gaia”) also contains the root ga-. Helen Hye-Sook Hwang (HHH): “Mago” and “Goma” are closely linked. Gom or Goma means the bear and Magoist shaman queen of the late fourth millennium BCE. She is also related with the Big Bear constellation. “Go” is used as a modifier referring to Mago or the Goddess in various texts of East Asia. “Mago” is related with “magi,” whose singular form is “magus” or “magos.” Will have to check for more details and the source. CPC: My intuition is that “ma” and “na” are baby talk for mother. In other words, preceding any language. Mycenean is IE language, “Pre-Greek” is not IE. CPC: Below is “Mother” from Wikipedia: Synonyms and translations The proverbial “first word” of an infant often sounds like “ma” or “mama”. This strong association of that sound with “mother” has persisted in nearly every language on earth, countering the natural localization of language. Familiar or colloquial terms for mother in English are: Aama, Mata used in Nepal Mom and mommy are used in the United States, Canada, South Africa, Philippines, India and parts of the West Midlands including Birmingham in the United Kingdom. Mum and mummy are used in the United Kingdom, Canada, Singapore, Australia, New Zealand, India, Pakistan, Hong Kong and Ireland. Charles, Prince of Wales publicly addressed his mother Queen Elizabeth II as “Mummy” on the occasion of her Diamond Jubilee. Ma, mam, and mammy are used in Netherlands, Ireland, the Northern areas of the United Kingdom, and Wales; it is also used in some areas of the United States. In many other languages, similar pronunciations apply: Maa, aai, amma, and mata are used in languages of India like Assamese, Hindi, Marathi, Tamil, Telugu etc. Mamá, mama, ma, and mami in Spanish Mama in Polish, German, Russian and Slovak Māma (妈妈/媽媽) in Chinese Máma in Czech and in Ukrainian Maman in French and Persian Ma, mama in Indonesian Mamaí, mam in Irish Mamma in Italian, Icelandic, Latvian and Swedish Māman or mādar in Persian Mamãe or mãe in Portuguese Mā̃ (ਮਾਂ) in Punjabi Mama in Swahili Em (אם) in Hebrew A’ma (ܐܡܐ) in Aramaic Má or mẹ in Vietnamese Mam in Welsh Eomma (엄마, pronounced [ʌmma]) in Korean In many south Asian cultures and the Middle East, the mother is known as amma, oma, ammi or “ummi”, or variations thereof. Many times, these terms denote affection or a maternal role in a child’s life. HHH: The name for Goddess seems as ancient as the language itself. [“Ma” being the first intentional word to be spoken by a baby.] Helen Hye-Sook Hwang: Scholars and mythologists agree that “ma” means both one’s mother and the Goddess, I quoted it in my dissertation written in 2004. Judy E Foster: Brilliant discussion, Helen and Carol! So many revelations… hard to keep up! But do continue, its fascinating – makes so much sense. (To be continued)Join the discussion of this and other topics in The Mago Circle, Facebook Group.
(Special Post 1) "The Oldest Civilization" and its Agendas by Mago Circle Members

[Editor’s Note: The following discussion took place in response to an article listed blow by the members of The Mago Cirlce, Facebook group of Goddessians/Magoists from May 6 to May 10, 2016. Readers are recommended to read the original article linked below that has invoked the converation.] “The Danube Civilization: Oldest in the World” in The Ancient Ones upon the ruins of our ancestors, published April 3, 2016.

Imbolc/Early Spring – a Season of Uncertainty by Glenys Livingstone Ph.D.

Traditionally the Seasonal transition of Imbolc/Early Spring, celebrated in early February in the Northern Hemisphere, and in early August in the Southern Hemisphere, has been a time of nurturing the new life that is beginning to show itself, around us and within. It is a time of committing one’s self to the new life and inspiration – in the garden, in the soul, and in the Cosmos. We may include in our celebrations and contemplations of this Season the beginnings of the new young Cosmos as She was, that time in our cosmic story when She was only a billion years old and galaxies were forming; and also the new which has continually emerged throughout the eons, and is ever coming forth. The flame of being, as it has been imagined by many cultures, within and around, is to be protected and nurtured: the new being requires dedication and attention. In the early stages of its advent, there is nothing certain about its staying power and growth: it may flicker and be vulnerable. There may be uncertainties of various kinds. There is risk and resistance to coming into being. The Universe itself knew resistance to its expansion when it encountered gravitation in our very beginnings, in the primordial Flaring Forth[i]. The unfolding of the Universe was never without creative tension. The Universe knows it daily, in every moment: and we participate in this creative tension of our place of being. Urge to Be budding forth Imbolc/Early Spring can be a time of remembering personal vulnerabilities, feeling them and accepting them, but remaining resolute in birthing and tending of the new, listening for and responding to the Urge to Be[ii]of the Creative Universe within. Brian Swimme has said (quoting cultural anthropologist A.L. Kroeber) that the destiny of the human is not “bovine placidity” but the highest degree of tension that can be creatively born[iii]. many flames of being, strengthening each other These times are filled with creative tension, collectively and for most, personally as well; there is much resistance, yet there is promise of so much good energy arising. We may be witness to both. This Season of Imbolc/Early Spring may encourage attention, intention and dedication to strengthening well-being: in self, and in the relational communal context, and opening to our direct immersion in the Well of Creativity. We may be strengthened with the joining of hands, as well as the listening within to the sacred depths, in ceremonial circle at this time. NOTES: [i]As our origins (popularly named as “the Big Bang”) are named by Thomas Berry and Brian Swimme in The Universe Story. [ii]As I name this determined Virgin quality in PaGaian Cosmology. [iii]The Canticle to the Cosmos, DVD #8, “The Nature of the Human”. References: Livingstone, Glenys. PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. NE: iUniverse, 2005. Swimme, Brian and Berry, Thomas. The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era. New York: HarperCollins, 1992. Swimme, Brian. Canticle to the Cosmos. DVD series, 1990.
(Essay) Summer Solstice/Litha Within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 9 of the author’s book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. The dates for Summer Solstice/Litha are: Southern Hemisphere – December 20-23 Northern Hemisphere – June 20-23 A Summer Solstice altar The ‘moment of grace’[i] that is Summer Solstice, marks the stillpoint in the height of Summer, when Earth’s tilt causes the Sun to begin its ‘decline’: that is, its movement back to the North in the Southern Hemisphere, and back to the South in the Northern Hemisphere. This Seasonal Moment is polar opposite Winter Solstice when it is light that is “born,” as it may be expressed. At the peak of Summer, in the bliss of expansion, it is the dark that is “born.” Insofar as Winter Solstice is about birth, then Summer Solstice is about death. It is a celebration of profound mystical significance, that may be confronting in a culture where the dark is not valued for its creative telios. Summer Solstice is a time for celebrating our realized Creativity, whose birth we celebrated at Winter Solstice, whose tenderness we dedicated ourselves to at Imbolc/Early Spring, whose certain presence and power we rejoiced in at Spring Equinox, whose fertile passion we danced for at Beltaine/High Spring. Now, at this seasonal point, as we celebrate light’s fullness, we celebrate our own ripening – like that of the wheat, and the fruit. And like the wheat and the fruit, it is the Sun that is in us, that has ripened: the Sun is the Source of our every thought and action. The analogy is complete in that our everyday creativity – our everyday actions, and we, ultimately, are also “Food for the Universe”[ii] … it is all how we feed the Universe. flowers to flames – everyday creativity consumed Like the Sun and the wheat and the fruit, we find the purpose of our Creativity in the releasing of it; just as our breath must be released for its purpose of life. The symbolism used to express this in ceremony has been the giving of a full rose/flower to the flames.[iii] We, and our everyday creativity, are the “Bread of Life,” as it may be expressed; just as many other indigenous traditions recognize everyday acts as evoking “the ongoing creation of the cosmos,”[iv] so in this tradition, Summer is the time for particularly celebrating that. Our everyday lives, moment to moment, are built on the fabric of the work/creativity of the ancestors and ancient creatures that went before us; and so the future is built on ours. We are constantly consuming the work and creativity of others and we are constantly being consumed. The question may be asked: “Who are you feeding?,”[v] and consideration given to whether you are happy with the answer. It is the Sun that is in you. See how you shine. Summer Solstice is a celebration of the Fullness of the Mother – in ourselves, in Earth, in the Cosmos. We are the Sun, coming to fullness in its creative engagement with Earth. We affirm this in ceremony with: “It is the Sun that is in you, see how you shine.” It is the ripening of Her manifestation, which fulfills itself in the awesome act of dissolution. This is the mystery of the Moment. Brian Swimme has described this mystery of radiance as a Power of the Universe, as Radiance: the shining forth of the self is at the same time a give-away, a decline of the self – just as the Sun is constantly giving itself away. This Solstice Moment of Summer is a celebration of communion, the feast of life – which is for the enjoying, not for the holding onto. Summer and Winter Solstices are Gateways – between the manifest and the manifesting, and Summer Solstice is a Union/Re-Union of these, a kind of meeting with the deeper self. Winter Solstice may be more of a separation, though it is usually experienced as joyful, because it is also a meeting, as the new is being brought forth. The interchange of Summer Solstice may be experienced as an entry into loss – the Cosmological Dynamic of Loss, as manifestation passes. Beltaine, Summer Solstice and Lammas – the next Seasonal Moment, may be felt as the three faces of Cosmogenesis in the movement towards entropy.[vi] The light part of the annual cycle of Earth around Sun is a celebration of the Young One/Virgin quality of Cosmogenesis, with Her face gradually changing to the Mother/Communion quality; and through the Autumn, the dark part of the annual cycle, it is a celebration of the Old One/Crone quality, whose face will gradually change also, back to the Mother/Communion. They are never separate.In this cosmology, desire for full creativity has been celebrated as the allurement of the Cosmos, and being experienced as gravity, as relationship with Earth, our place of being, how She holds us. At both Solstices there is celebration of deep engagement, communion. REFERENCES: Livingstone, Glenys. A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Girl God Books: Bergen, Norway, 2023. Spretnak, Charlene. States of Grace: The Recovery of Meaning in the Postmodern Age. San Francisco: HarperCollins, 1993. Starhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. New York: Harper and Row, 1999. Swimme, Brian. Canticle to the Cosmos. DVD series. CA: Tides Foundation, 1990. NOTES: [i] As Thomas Berry named the Seasonal transitions. [ii] Swimme uses this expression in Canticle to the Cosmos, video 5 “Destruction and Loss.” [iii] This is based on the traditional Litha (Summer Solstice) rite described by Starhawk, The Spiral Dance, 206. [iv] Spretnak, States of Grace, 95. [v] As Swimme asks in Canticle to the Cosmos, video 5 “Destruction and Loss.” [vi] Just as Samhain, Winter Solstice and Imbolc may be felt as the three faces of Cosmogenesis in the movement towards toward form – syntropy.
(Video) An Autumn Equinox Ceremony by Glenys Livingstone Ph.D.

Autumn Equinox/Mabon Northern Hemisphere – September 21-23 Southern Hemisphere – March 21-23 https://www.youtube.com/watch?v=lRJNY1LSvIs&t=1175s …oOo… The purpose of this video is for ceremony, and I suggest pausing the video where it suits you, to add your own processing, embellishments and/or your own drum, percussion and voice wherever you please. I have made short spaces in the video where it could be paused. The script for this Autumn Equinox/Mabon ceremony is offered in Chapter 11 of my book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony, with all acknowledgements and references there. In particular I mention here, credit for the story of Demeter and Persephone as told by Charlene Spretnak in her book Lost Goddesses of Early Greece. For more full participation in the ceremony, you could have one or more stalks of wheat or native grain tied with a red thread/ribbon, a garden pot with soil, a small garden trowel, a flower bulb (daffodil type), food and drink, that may represent your “harvest” – ready for eating and drinking. The elements of Water, Fire, Earth and Air on the altar in this video are placed in directions that are appropriate to my region in the Southern Hemisphere, and East Coast Australia: you may place yours differently, and transliterate when I mention the direction (which I do minimally). The images used are a collage of footage and photos from the 2024 Autumn Equinox ceremony at my place in Wakka Wakka country, South East Queensland Australia, and from previous Autumn Equinox ceremonies I facilitated over the decades in MoonCourt, Goddess ceremonial space in NSW Australia, Darug and Gundungurra country. My partner Robert (Taffy) Seaborne who has participated in all the Seasonal ceremonies since Samhain 2000, adds his voice to this video. Image credits: Demeter and Persephone (500 B.C.E. Greece). Hallie Iglehart Austen, The Heart of the Goddess, p.72. Art of Demeter and Persephone on MoonCourt wall: Cernak Herself Music credit: “Gentle Sorrow” by Sky: which he has previously allowed me to use in my work. This piece of music is also used in the Autumn Equinox meditation on my PaGaian Cosmology Meditations published 2015.
Happy New Year, Year 2/5916 Magoma Era! by Helen Hye-Sook Hwang

“The Bell of King Seongdeok, known as the Emille Bell, a massive bronze bell at 19 tons is the largest in Korea.” Wikimedia Commons. Cast in 771, the bell reenacts the music of whales to remind people of the Female Beginning, the self-creative power innate all beings. Today is Day 2 of the New Year in the reconstructed Magoist Calendar characterized by 13 months per year and 28 days per month. We are heading toward the Solstice that falls on Dec. 21/22 (Day 5 of the first month in the Magoist Calendar), which happens to be the day of the first full moon of Year 2. Below is the details about the Magoist Calendar. https://www.magoacademy.org/2018/03/27/magoist-calendar-13-month-28-day-year-1-5915-me-2018-gregorian-year/ The Gregorian year 2018 marks a watershed in that we began to implement the Magoist Calendar. The Magoma Era is based on the onset of the nine-state confederacy of Danguk (State of Dan, the Birth Tree) traditinally dated 3898 BCE-2333 BCE. We just passed Year 1 or 5915 Magoma Era (the Gregorian 2018). For Year 1, we had the New Year Day on December 18 of 2017, the first new moon day before the December Solstice. That makes December 18 of 2017 our lunation 1, the first lunar year that the reconstructed Magoist Calendar determines its first day of the Year 1! Although relatively short in history, the Mago Work began to celebrate the Nine Day Mago Celebration on the day of December Solstice annually since 2015. With the reconstructed Magoist Calendar, we placed it in its due timeframe, the Ninth Month and the Ninth Day, which fell on August 8, 2018 (US PST) and celebrated it for the first time according to the Magoist Calendar. Apparently, this had to be a mid-Summer event. This left us with another seasonal event, the New Year/Solstice Celebration. For Year 2, we hold the 3 Day New Year/Solstice Celebration on December 20, 21, and 22 (December 22 to be the Solstice Dat in PST) and the Virtual Midnight Vigil as a precussor to the New Year Day. http://www.magoacademy.org/2018/07/17/2018-5915-magoma-era-year-1-nine-day-mago-celebration/ https://www.magoacademy.org/home-2/new-year-solstice-celebrations/ We just greeted the Year 2 by holding the event called Virtual Midnight Vigil during which we sounded the Korean temple bell, in particular the Emile Bell or the Divine Bell of King Seongdeok the Great, to the world. A few from around the globe (Germany, Korea, Italy and the US) participated in it or hosted their own local vigils. The Korean temple bell is the key symbol for the Magoist Calendar as well as the Magoist Cosmogony. It is not a coincidence that it is struck on the midnight of the New Year’s Eve. It is Korean tradition that even modern Koreans gather at the bell tower in Seoul to hear the sound of the bell at midnight. And these bells are gigantic weighing 19 tons in the case of the Emile Bell. That this convention has an ancient Magoist root remains esoteric. For not only they strike the bell 28 times in the evening indicating the 28 lunar stations that the Moon stops by in the sky throughout the year (please read below what the 28 day lunar journey means and how it is represented by women). But also the Korean temple bell is no mere acoustic device to play the beautiful sound only. It is designed to reenact the Magoist Cosmogony. https://www.magoacademy.org/2018/12/14/virtual-midnight-vigil-dec-17-2018-to-new-year-year-2-5916-magoma-era/ That said, that is not what’s all about the Korean Magoist convention of welcoming the New Year by sounding the temple bell, however. That the bell sound is a mimicry of the music of whales has been in the hand of wisdom seekers! Ancient Korean bells testify that whales are with us in the journey of the Moon and her terrestrial dependents headed by women. You may like to hear the sound of the Magoist Korean whale bell included in the Participation Manual for Virtual Midnight Vigil below. Happy New Year to all terrestrial beings in WE/HERE/NOW! https://www.magoacademy.org/2018/12/16/participation-manual-for-virtual-midnight-vigil-year-2/
Samhain/Deep Autumn within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 4 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Traditionally the dates for Samhain/Deep Autumn are: Northern Hemisphere – October 31st/November 1st Southern Hemisphere – April 30th/May 1st though the actual astronomical date varies. It is the meridian point or cross-quarter day between Autumn Equinox and Winter Solstice, thus actually a little later in early May for S.H., and early November for N.H., respectively. A Samhain/Deep Autumn Ceremonial Altar In this cosmology, Deep Autumn/Samhain is a celebration of She Who creates the Space to Be par excellence. This aspect of the Creative Triplicity is associated with the autopoietic quality of Cosmogenesis[i] and with the Crone/Old One of the Triple Goddess, who is essentially creative in Her process. This Seasonal Moment celebrates the process of the Crone, the Ancient One … how we are formed by Her process, and in that sense conceived by Her: it is an ‘imaginal fertility,’ a fertility of the dark space, the sentient Cosmos. It mirrors the fertility and conception of Beltaine (which is happening in the opposite Hemisphere at the same time). Some Samhain/Deep Autumn Story This celebration of Deep Autumn has been known in Christian times as “Halloween,” since the church in the Northern Hemisphere adopted it as “All Hallow’s eve” (31st October) or “All Saint’s Day” (1st November). This “Deep Autumn” festival as it may be named in our times, was known in old Celtic times as Samhain (pronounced “sow-een), which is an Irish Gaelic word, with a likely meaning of “Summer’s end,” since it is the time of the ending of the Spring-Summer growth. Many leaves of last Summer are turning and falling at this time: it was thus felt as the end of the year, and hence the New Year. It was and is noted as the beginning of Winter. It was the traditional Season for bringing in the animals from the outdoor pastures in pastoral economies, and when many of them were slaughtered. Earth’s tilt is continuing to move the region away from the Sun at this time of year. This Seasonal Moment is the meridian point of the darkest quarter of the year, between Autumn Equinox and Winter Solstice; the dark part of the day is longer than the light part of the day and is still on the increase. It is thus the dark space of the annual cycle wherein conception and dreaming up the new may occur. As with any New Year, between the old and the new, in that moment, all is possible. We may choose in that moment what to pass to the future, and what to relegate to compost. Samhain may be understood as the Space between the breaths. It is a generative Space – the Source of all. There is particular magic in being with this Dark Space. This Dark Space which is ever present, may be named as the “All-Nourishing Abyss,”[ii] the “Ever-Present Origin.”[iii] It is a generative Place, and we may feel it particularly at this time of year, and call it to consciousness in ceremony. Some Samhain/Deep Autumn Motifs The fermentation of all that has passed begins. This moment may mark the Transformation of Death – the breakdown of old forms, the ferment and rot of the compost, and thus the possibility of renewal.[iv] It is actually a movement towards form and ‘re-solution’ (as Beltaine – its opposite – begins a movement towards entropy and dissolution). With practice we begin to develop this vision: of the rot, the ferment, being a movement towards the renewal, to see the gold. And just so, does one begin to know the movement at Beltaine, towards expansion and thus falling apart, dissolution. In Triple Goddess poetics it may be expressed that the Crone’s face here at Samhain begins to change to the Mother – as at Beltaine the Virgin’s face begins to change to the Mother: the aspects are never alone and kaleidoscope into the other … it is an alive dynamic process, never static. The whole Wheel is a Creation story, and Samhain is the place of the conceiving of this Creativity, and it may be in the Spelling of it – saying what we will; and thus, beginning the Journey through the Wheel. Conception could be described as a “female-referring transformatory power” – a term used by Melissa Raphael in Thealogy and Embodiment:[v] conception happens in a female body, yet it is a multivalent cosmic dynamic, that is, it happens in all being in a variety of forms. It is not bound to the female body, yet it occurs there in a particular and obvious way. Androcentric ideologies, philosophies and theologies have devalued the event and occurrence of conception in the female body: whereas PaGaian Cosmology is a conscious affirmation, invocation and celebration of “female sacrality”[vi] as part of all sacrality. It does thus affirm the female as a place; as well as a place.[vii] ‘Conception’ is identified as a Cosmic Dynamic essential to all being – not exclusive to the female, yet it is a female-based metaphor, one that patriarchal-based religions have either co-opted and attributed to a father-god (Zeus, Yahweh, Chenrezig – have all taken on being the ‘mother’), or it has been left out of the equation altogether. Womb is the place of Creation – not some God’s index finger as is imagined in Michelangelo’s famous painting. Melissa Raphael speaks of a “menstrual cosmology”. It is an “ancient cosmology in which chaos and harmony belong together in a creation where perfection is both impossible and meaningless;”[viii] yet it is recently affirmed in Western scientific understanding of chaos, as essential to order and spontaneous emergence. Samhain is an opportunity for immersion in a deeper reality which the usual cultural trance denies. It may celebrate immersion in what is usually ‘background’ – the real world beyond and within time and space: which is actually the major portion of the Cosmos we live in.[ix] Samhain is about understanding that the Dark is a fertile place: in its decay and rot it seethes with infinite unseen complex golden threads connected to the wealth of Creativity of all that has gone before – like any …
(Mago Almanac Excerpt 3) Introducing the Magoist Calendar by Helen Hye-Sook Hwang

Mago Almanac: 13 Month 28 Day Calendar (Book A) Free PDF available at Mago Bookstore. MAPPING THE MAGOIST CALENDAR According to the Budoji, the Magoist Calendar was fully implemented and advocated during the period of Old Joseon (ca. 2333 BCE-ca. 232 BCE) whose civilization is known as Budo (Emblem City). Indeed, the Magoist Calendar is referred to as the Budo Calendar in the Budoji. Budo was founded to succeed Sinsi and reignited Sinsi’s innovations including the numerological and musicological thealogy of the Nine Mago Creatrix. The Budoji expounds on the Magoist Calendar as follows: The Way of Heaven circles to generate Jongsi (a cyclic period, an ending and a beginning). Jongsi circles to generate another Jongsi of four Jongsi. One cycle of jongsi is called Soryeok (Little Calendar). Jongsi of Jongsi is called Jungryeok (Medium Calendar). Jongsi of four Jongsis is called Daeryeok (Large Calendar). A cycle of Little Calendar is called Sa (year). One Sa has thirteen Gi (months). One Gi has twenty-eight Il (days). Twenty-eight Il are divided by four Yo (weeks). One Yo has seven Il. A cycle of one Yo is called Bok (completion of a week). One Sa (year) has fifty-two Yobok. That makes 364 Il. This is of Seongsu (Natural Number) 1, 4, 7. Each Sa includes a Dan of the big Sa. A Dan is equal to one day. That adds up to 365 days. At the half point after the third Sa, there is a Pan of the big Sak (the year of the great dark moon). A pan comes at a half point of Sa. This is of Beopsu (Lawful Number) 2, 5, 8. A Pan is equal to a day. Therefore, the fourth Sa has 366 days. At the half point after the tenth Sa, there is a Gu of the big Hoe (Eve of the first day of the month). Gu is the root of time. Three hundred Gu makes one Myo. With Myo, we can sense Gu. A lapse of 9,633 Myo-Gak-Bun-Si makes one day. This is of Chesu (Physical Number), 3, 6, 9. By and by, the encircling time charts Medium Calendar and Large Calendar to evince the principle of numerology.[12] KEY TERMS Calendric Cycles Jongsi (終是 Ending and Beginning): Cyclic periods Soryeok (小曆 Little Calendar): One year Jungryeok (中曆 Medium Calendar): Two years Daeryeok (大曆 Large Calendar): Four years Names of Year, Month, Day, Week Sa (祀 Rituals, year): One year refers to the time that takes to complete the cycle of rituals. Gi (期 Periods, month): One month refers to the period of the moon and menstruation cycle. Il (日Sun, day): One day refers to the sun’s movement due to Earth’s rotation. Yo (曜 Resplendence of seven celestial bodies, Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn, week): Each weekday is dedicated to seven celestial bodies. Bok or Yobok (曜服 Duties of the Celestial Bodies, completion of a week): One week refers to the veneration of the seven celestial bodies. Names of Monthly Transition Days Hoe (晦 Eve of the first day of the month, 28th) Sak (朔 First day of the month, 1st, the dark moon) Names of Intercalation Days Dan (旦 Morning): Leap day for New Year Pan (昄 Big): Leap day for every fourth year Names of Time Units Gu (晷 sun’s shadow): Time measure, 1/300 Myo Myo (眇 minuscule): Time measure, a total of 300 Gu Myo-Gak-Bun-Si (眇刻分時 minuscule, possibly 15-minutes, minute, hour): Time measure, 9,633 Myo-Gak-Bun-Si is equal to a day Names of Three Types of Numbers in Nine Numerology Seongsu (性數Natural Number): 1, 4, 7 in the digital root Beopsu (法數 Lawful Number): 2, 5, 8 in the digital root Chesu (體數 Physical Number): 3, 6, 9 in the digital root THREE SUB-CALENDARS The Way of Heaven circles to generate Jongsi (a period, an ending and a beginning). Jongsi circles to generate another Jongsi of four Jongsi. One cycle of jongsi is called Soryeok (Little Calendar). Jongsi of Jongsi is called Jungryeok (Medium Calendar). Jongsi of four Jongsis is called Daeryeok (Large Calendar). The universe is infinite without beginning and ending. Everything runs the course of self-equilibration in relation to everything else. The Way of Heaven or the Way of the Creatrix circles and makes possible the infinite time/space to be measured and calculated. As the Way of Heaven circles, we are able to perceive Our Universe in finite measures of time/space. Time becomes measurable, as space is stabilized. Seasons and days-nights are demarcated in cyclic patterns, as the Earth makes the three cyclic movements of rotation, revolution, and precession. Calendar, born out of the inter-cosmic time, synchronizes human culture with the song/dance of the universe. The term Jongsi, which means an ending and a beginning, is equivalent to “a cyclic period” that is marked by the beginning and the end. Time (a day, a month, and a year) circles, as space (the Earth, the Moon, and the Sun) spirals. The Magoist Calendar has three sub-calendars: The period of one yearly cycle is called Little Calendar, whereas the period of two yearly cycles is called Medium Calendar and the period of four yearly cycles, Large Calendar. To be continued. (Meet Mago Contributor, Helen Hye-Sook Hwang) Notes [12] Budoji, Chapter 23. See Bak Jesang, the Budoji, Bak Geum scrib., Eunsu Kim, trans. (Seoul: Gana Chulpansa, 1986).

(Book Excerpt 6) 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.] Magoism, East Asian Religions, and Magoist Mudangs As mentioned above, Magoism refers to the totality of human civilization that is ultimately gynocentric. Speaking from a narrow perspective, Magoism is the primordial matrix from which such East Asian religions as Daoism, Buddhism, and Confucianism were derived. In the light of Magoism, a patriarchal religion is redefined as a pseudo-Magoism that which has co-opted the Way of the Great Goddess (Magoism) with the androcentric reversal of the female
(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
(Pilgrimage Essay 2) Report of First Mago Pilgrimage to Korea by Helen Hwang

[Author’s note: The first Mago Pilgrimage to Korea took place June 6-19, 2013. We visited Ganghwa Island, Seoul, Wonju, Mt. Jiri, Yeong Island (Busan), and Jeju Island.] Part 2 Traditional Korea and the Primordial Home of Magoism It was the time for the sacred, ancient mystery of Magoism to be reenacted once again for the Race of WE! Mago Pilgrimage was an open invitation to the deep knowing that Korean Magoism unfolds beneath the surface of patriarchal consciousness. It was a call from the Background [to borrow Mary Daly’s term, which, I explicate, refers to the biophilic reality wherein the deep memories of Goddess are alive, unfettering from the foreground, patriarch reality] to be present with Mago, the Great Goddess, Here and Now! Third eyes flashed, while open hearts unlocked the doors to the path. We heard the whisper, the chorus of the natural, cultural, and historical landscapes of Korea, the arcane music of the Female Beginning. The magic worked its own feats. As could be expected, undertaking the Mago pilgrimage entailed daunting tasks for me. Nonetheless, it was proven to me time and again that the purpose creates the means. The Korean saying, “Where there is a will, there is a way,” spoke to it well. We, the intercontinental pilgrims, were made welcome by supporters, organizers, and volunteers from the locale. We attracted fabulous scholars, teachers, artists, administrators, and activists along our paths. It was the first cross-cultural and cross-gender goddess event to be held in Korea in modern times! Excitement and anticipation were high. As a researcher of Mago and Magoism, I knew the Mago pilgrimage was the right thing to do. In fact, I had been faithfully following the direction that my heart beckoned to throughout my life. The consequences were the actions that I took. This time, however, I was rewarded with the fate-ful encounter; the very research of Mago came as a revelation to me. The topic of Mago emerged from nowhere at the juncture of my labyrinthine journey to non-patriarchal [gynocentric] consciousness. I was a student of feminist studies in religions. Without knowing what was in store for me, I knew that I was not content with the feminist theology of patriarchal religions of the West and the East. If any theme of these religions had appealed to me — I wished at times, to confess to my readers — during those years, my path would not have crossed with Magoism. My radical feminist quest was the cause for encountering Mago.

Day: April 19, 2018

(Photo Essay 6) Goddess Pilgrimage 2017 by Kaalii Cargill

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