October 12, 2018April 16, 2020 Glenys D. LivingstoneLeave a comment

(Essay) Religious Rites for a Girl in Bozen 1930’s By Claire French Ph.D

[Editor’s Note: We are grateful for the life and work given by late Claire French, Ph.D. and entrust that she is in the bossom of the Great Mother ever.] A Read More …

October 1, 2018November 15, 2019 Glenys D. LivingstoneLeave a comment

(Essay) Feminist Discourse: Gaian Concourse by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 2 of the author’s book PaGaian Cosmology:Re-inventing Earth-based Goddess Religion The focus of my work in the authoring of a PaGaian Cosmology Read More …

September 3, 2018November 15, 2019 Glenys D. LivingstoneLeave a comment

(Book excerpt) A Journey with Inanna by Glenys Livingstone Ph.D.

An essay from the anthology Inanna’s Ascent: Reclaiming Female Power edited by Trista Hendren, Tamara Albanna, and Pat Daly. Forty years ago (1978) I signed a letter to an editor “in Read More …

July 2, 2018November 15, 2019 Glenys D. Livingstone5 Comments

Goddess Pilgrimage Central Queensland Australia by Glenys Livingstone Ph.D.

Her vulval images are in abundance in this place, Carnarvon Gorge, Central Queensland Australia; however, in a cultural milieu that can barely say the word ”vulva”, let alone understand the Read More …

June 22, 2018November 15, 2019 Glenys D. Livingstone1 Comment

(Essay and Video) Cosmogenesis Dance: Celebrating Her Unfolding by Glenys Livingstone

The dance begins with two concentric circles, which will flow in and out of each other throughout the dance, resulting thus in a third concentric circle that comes and goes. Read More …

June 6, 2018January 22, 2020 Glenys D. Livingstone2 Comments

(Essay) Education for a Girl in Bozen 1930’s by Claire French Ph.D.

A translated excerpt from the author’s book: Meine verkehrte Welt: von Bozen nach Australien Since the day of my birth my father had decided that I would remain his only Read More …

June 4, 2018November 15, 2019 Glenys D. Livingstone1 Comment

(Essay part 3) Language for Goddess: Divine Expression by Glenys Livingstone Ph.D.

This essay is part 3 of an edited excerpt from Chapter 1 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. Joseph Campbell has said that the best things Read More …

May 7, 2018November 15, 2019 Glenys D. Livingstone3 Comments

(Essay 2) Language for Goddess: Divine Expression by Glenys Livingstone Ph.D.

This essay is part 2 of an edited excerpt from Chapter 1 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. It has often seemed generally clearer for me Read More …

April 2, 2018November 15, 2019 Glenys D. Livingstone3 Comments

(Essay Part 1) Language for Goddess: Divine Expression by Glenys Livingstone Ph.D

This essay is part 1 of an edited excerpt from Chapter 1 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. ‘Goddess’, as I understand the term, is Read More …

February 5, 2018November 15, 2019 Glenys D. LivingstoneLeave a comment

Lammas – the Sacred Consuming by Glenys Livingstone Ph.D.

Lammas, the first seasonal transition after Summer Solstice, may be summarised as the Season that marks and celebrates the Sacred Consuming, the Harvest of Life. Many indigenous cultures recognised the Read More …

January 18, 2018November 15, 2019 Glenys D. LivingstoneLeave a comment

(Prose) The Way the Cosmos Was for a Girl by Glenys Livingstone

And the Great Cosmic Schoolbus, full of children to be delivered all over the world, pulled up in the outback. Red dust flew. The land was flat and dry … Read More …

January 1, 2018November 15, 2019 Glenys D. LivingstoneLeave a comment

(Essay) MoonCourt: Goddess Ceremonial Space by Glenys Livingstone Ph.D.

MoonCourt is dedicated ceremonial space created for the celebration of Her Creativity, as this manifests in the Seasonal Moments, which are holy days of Earth, points of transition marking Earth’s Read More …

Search for Mago Volunteers: Co-editors, Bloggers, and Promoters

We are very grateful that Return to Mago (RTM) E-Magazine (http://magoism.net) has grown to fruition for the last four years. We have now more than 110 contributors and world-wide readers from 160 countries. Meet who we are here. RTM is operated by the hand of volunteer co-editors and bloggers including Mary Saracino as Editor-in-Chief, Rosemary Mattingley as Co-editor, and Helen Hwang as Founding Director and Co-editor as well as present blogging volunteers, Spider Redgold and Alaya Dannu. As Rosemary Mattingley, currently Admin Editor, steps down from the task of Admin Editor as of July 15, 2016, we are seeking the following volunteer positions.
Changing Woman (Updated 2025) by Sara Wright

Photo origin unknown. “She who grows old and then young again”. Myth and Commentary I want to begin by recounting the story of how Changing Woman came to be and why she was so important to Navajo mythology. In these dark and tumultuous times, I think Changing Woman’s story has a deep resonance for all of humanity. We seem to have forgotten who we are and are in desperate need of guidance that will help shift our current paradigm. The Navajo word Diné means the People (every Indigenous group defines its inhabitants by using the same word in their own language). Navajo mythology begins with the creation of the First World. The Insect People moved through the four lower worlds to the fifth world the place where the Navajo live today. In the first world there was no sun, moon or stars, only the oceans stretched out in 4 directions. A flood came and the Insect people moved to higher ground, the second world. The third world was inhabited by grasshoppers so the Insect people moved again, this time to a fourth world with snow covered mountains and Pueblo people. In the Fourth World the Holy People laid two ears of white corn and two ears of yellow corn on the ground and covered them with buckskin creating First Man and First Woman. Frightened by a flash flood, First Man and First Woman rose up from below from the center of a lake to reach the Fifth World and the place where the Four Sacred Mountains are found today. (One of these sacred mountains may lie to the west of the village of Abiquiu, New Mexico where I presently live. It is said that Changing Woman was found on a flat – topped mesa wrapped in many colors of light. Anyone who has been to the Pedernal can find pieces of rock called chert/flint cast in every color of the rainbow). On a level place below the summit First Man and First Woman laid a turquoise figure on two pieces of buckskin that were spread on the stone from east to west in the sun. Wind and Water Sprinkler were there. When the Holy People began to sing the song the wind flowed under the blankets and a child appeared. The Holy People told the couple her name was Changing Woman and instructed them to take her and raise her as their daughter. By the thirteenth day, Changing Woman had become a young woman, and on that day there was a celebration and the Navajo Night Chant was sung. * Soon after Changing Woman birthed the hero twins. In four days the twins had grown into boys. Talking God and Water Sprinkler tested their strength four times and were pleased. The twins asked Changing Woman who their father was and when they were told they had no father the twins refused to believe her. “We must have a father and we need to know who he is” they responded. Changing Woman was irritated and said “your father is a round cactus then. Be still.” (!) The twins went south to hunt and saw four birds – a woodpecker, vulture, raven and magpie – and when Changing Woman heard their stories she said they must flee because the birds carried a warning: monsters would kill them. Before dawn the twins ran to the West and met an old woman who lived in an underground chamber who told them that she could help them find their father who was the Sun. Because the way was fraught with danger Spider Grandmother gave them a talisman to protect them and a special song that ended in “Walk in Beauty.” The twins continued West on the rainbow bridge overcoming four monsters that threatened to kill them. Eventually they reached the House of the Sun where they overcame two more tests to prove to the Sun that they were his children. Then they told their father that monsters were killing the People, and the Sun replied that could make the passage from boyhood to manhood and save the Navajo people in the process, which they did. After a time, Changing Woman became lonely and went to one of the sacred mountains to sit in the sun. The Sun appeared and tried to embrace her, but she refused. He wanted her to come live with him. She said no until the Sun promised to give her a house that shimmered on the water and animals and plants for company while the Sun was away on his daily journey across the sky. Then Changing Woman said: “You are male and I am female. You are of the sky and I am of the earth. You are constant in your brightness, but I must change with the seasons. Remember that I willingly let you enter me and I gave birth to your sons. As different as we are, we are of one spirit. As dissimilar as we are, you and I, we are of equal worth. As different as we are, there must be solidarity between us. There can be no harmony in the universe unless there is harmony between us. If there is to be harmony, my request must matter to you. There is to be no more coming from me to you than there is from you to me.” The Sun balked at first but finally agreed that she was right and granted her requests for a House in the West that shimmered in the golden light that stretched over the waters at sunset when the Sun returned from his journey across the sky. In this place they came to dwell in Harmony… In the myth Changing Woman never dies; she grows old and young again with the seasons. In the East she is Earth Woman, in the South Mountain Woman, in the West she is Water Woman and in the North she is Corn Woman. Changing Woman embodies Nature’s as a whole and since the Navajo trace their lineage …
(Essay) Hex to Perfection by Hearth Moon Rising

The following is an excerpt from Divining with Animal Guides: Answers from the World at Hand by Hearth Moon Rising, recently published by Moon Books. It is available online in paperback or ebook and at your bookstore. An earlier essay covered numbers one through three. We now continue our numerical journey with the numbers four, five, and six. Four Three is a more stable number than two, but it’s still an unstable number. The three-legged stool and the three-legged cauldron work, but there’s a reason chairs usually have four legs and buildings four sides. I have come to believe that all numbers are intrinsically unstable, even the number one, but four is a relatively stable number, providing a foundation for traditions as well as houses. Four is an even number—the first even non-prime number. Even numbers provide more stability because they can be divided into equal parts; they are not lopsided. The number two added to itself and multiplied by itself is the same number, four. No other positive integer does this trick. Four objects can be divided into equal rows and columns, which is the characteristic of all integers with whole square roots. 22 = 4, or two rows with two columns. When even numbers are squared, they can be divided into an even number of equal rows and columns, while odd numbers squared produce an equal number of odd rows and columns. 62 = 36, six rows with six columns; 32 = 9, three rows with three columns. Remember, for numbers greater than two, odd numbers are less stable than even. The square brings us out of the flat world, allowing movement in three dimensions. A triangle is always a face on a single plane. We associate pyramids with their triangular faces, but they must have at least four sides. People also associate triangles with the ancient Egyptians, because of the pyramids, but the numerical focus of Egypt was actually the number four. This is somewhat surprising, since orientation to the four cardinal points of the year would not be as obvious in such a warm climate, but Egyptians did have to keep careful track of time to schedule activities around the annual inundation of the Nile. Timekeeping was probably the root of the cult that arose around sun worship. Core beliefs about the sun are usually expressed in multiples of four, in Egypt and elsewhere. (Greece is an exception, as we will get to.) Egyptian deity relations were usually expressed as four deities or two pairs. The most well-known of these deity groupings are the siblings Isis, Osiris, Nephthys, and Seth. As the Greeks thought in threes, the Egyptians thought in fours. In mummification four internal organs were taken out of the body and preserved in four jars, each guarded by a different deity. The number four also corresponds to directional points (east, south, west, north), which are delineated by sunrise/sunset and by the magnetic poles. Four is the number of grandparents (the two parents of your own two parents or 22 = 4), which would associate this number with tradition even if it were not already a highly stable number. Not all aspects of the number four are intrinsic. Some are cultural. I once did graphic design for a man from Hong Kong who had a business in California that was expanding rapidly. He kept ordering more and more phone lines, and he had long arguments with the phone company telling them he did not want any fours in his phone numbers. Apparently the word four in English sounds like the word for death in Cantonese. The phone company insisted they had no control over phone numbers and could not honor his request, but this probably was not true, because somebody started giving him numbers with lots of fours just to yank his chain. This is an example of why you would not want to take the numeric symbology of one culture and apply it to another without reflection. Unless you are bilingual in English and Cantonese, the number four is not going to have these associations. Five While the number four is matching, even, balanced, and complementary, the number five introduces disequilibrium back into the system. It is perceived as an unfortunate number in the tarot because it comes on the heels of the highly stable four. The number five brings change. Witches use the pentagram (the fivearmed star drawn with a continuous line) because five is such a dynamic number, helpful in effecting transformation. The pentagram is usually pointed upward to invoke heavenly power, but it can be pointed downward to draw power from earth. The upward pentagram also represents the individual—head, arms, and feet. It is often used to represent the physical human body, well represented by the number five since it is in a constant state of change. In alchemy the number five corresponds to the element of ether, which contains the other four elements of air, water, earth, and fire. It is called the quintessence (the essence of five) because it is the essence of all things. The five-sided object in the center of the pentagram, the pentagon, has an angle of 108 degrees. If you have taken any yoga, chances are you have been instructed to do certain exercises 108 times, since this is an important number in Vedic philosophy. Regardless of your belief system, 108 is still an interesting number, because it is equal to one times two squared times three cubed, 11 x 22 x 33 or 1 x 2 x 2 x 3 x 3 x 3 = 108. Five is a prime number, which means that it is irreducible and cannot be broken into factors except one and itself. The first three prime numbers are two, three, and five, so if you like to hunt threes, there you are. In the practice of addition, five is the sum of the beginning prime numbers two and three. Prime numbers in metaphysics represent fundamental truths, since they …
(Essay 1) Re-Visioning Mythologies of Gender/Sex by Glenys Livingstone Ph.D.

This is the first part of an essay by the author published in Goddess Pages in 2008. “Gender” might be described as “one’s perception of their self” as being either female or male, and “sex” as “the physical appearance of one’s body” as either female or male[1]. The “sex” of a body is commonly understood to necessarily be able to fall into one or the other designation, and if it does not then life, within many cultures, is almost certain to be traumatic for the being involved. Within Western culture of more recent centuries at least, and within many other global social/religious contexts, no shades of “grey” have been allowed in this matter, no kaleidoscope – as is allowed in almost all other dualities. This rigid polarization of sex has not been so for many indigenous traditions – even still today: there is often much more fluidity about the significance of sexual physical appearance. Within my own Western culture, “gender” is commonly understood to “ideally” be in alignment with the “sex” of one’s body, and that’s where categories such as “feminine” and “masculine” are entered into.
(Dual-Language Essay 2) The Goddess of Spirals by Noris Binet

Spirals Mother.(c) Noris Binet 2021 The Cyclical Rediscovering the cyclical vision of existence is to return to the origin, over and over. From there we can redirect, correct, reorient ourselves to where we need to aim our attention: where do we have to focus in order to discover what we need, and how can we recover it and integrate it? It has not really disappeared. It’s just buried and forgotten. This is a process of remembering. But how can we remember what we don’t remember? How to remember what we don’t remember we have forgotten? Those are legitimate and important questions that require great attention. They arise from profound suffering and internal devastation, which move us to want to remember because we recognize that the life we are living, the way we live it, is an internal struggle between what I want and what I can, between tantrum and drama, and between moments of peace and dissatisfaction. We recognize this even though it may appear that we are fine and we have what we want—we have learned to present an image of security and satisfaction which is not true. We do not feel complete, whole, realized. This is a process of descent, of excavating layers of beliefs and conditioning to find what is in the depths of the psyche, in the ancestral memory. It’s a process of getting to the place that existed before the belief that tells us we are not part of the whole. Before we learned that our nature is fragmented, that everything is separate, and that complementary aspects are exclusively opposite and are in contradiction. Before we believed that death is unnatural and a tragedy; that only life is valid and must be preserved at all costs; that old age is not beautiful—only youth. We have to descend to the place that is prior to all assimilated beliefs and values: to the place void of beliefs. We enter into a time fissure that does not have a place. It’s not physical. It’s psychic and can only be found when there is no inside or outside. When the separation learned between internal and external disappears, and outside is inside, and vice versa. It’s not possible to show it to anyone—we can only share it with whomever has already covered this territory. Then we all go, “Aha, aha,” as all of us who have explored this dimension find the same thing. The mystery of the feminine is revealed. Why is it a mystery? Because it is not manifested in the linear, direct, tangible, and physical way that we are used to. It has a numinosity that reveals something uncommon, unique; we feel everything is alive and that life permeates everything. It’s an internal recognition of something eminent that is all around us. There is no way to describe it with the language created by a dualistic perception of life—a perception that denies and disqualifies the opposites we consider threatening and scary: the dark, the monstrous, the negative, the bad, the ugly, the painful, the sad, the black. To wit, when we perceive night as a threat, we try to illuminate everything. What we actually find in the deeper layers are the opposites we have rejected and denied due to the learned beliefs that they are not good nor acceptable. This is the preamble, so to speak, before crossing the threshold of nature undivided, without fragmentation: a whole and intact nature. You recognize a sense of totality, of sufficiency never before experienced. It’s as if all the pieces of the puzzle fall in place and form an image where words interconnect and extend each other. Edges are softened as if modeling a clay vessel. We recognize that form is formless and formless is form. We grasp that opposites have never been apart, as we were taught: that they are together, complementing each other, and cannot exist without the other. The eminent totality we are is revealed. There is a profound relaxation, awake in concert with all existence. There is joy with life as is, because it’s wise, intelligent, and we are one with it. From this dimension we remember the feminine before it was devalued, incorrectly interpreted, and disqualified. Joy bursts from this primordial nature that embraces us from inside and outside. We can embrace this body as a representation invoking the great Mother Goddess, germinating internally, fructifying cyclically. This is how we rescue the great Mother Goddess of fertility in every sense. We begin to place her in the center of our lives as the guiding force of our existence. Parte 2 Lo Cíclico Redescubrir la visión cíclica de la existencia es retornar al origen, una y otra vez, para desde ahí redirigirnos, corregirnos, reorientarnos hacia donde tenemos que poner la atención: hacia dónde es que tenemos que observar para descubrir qué es lo que necesitamos y cómo podemos recuperarlo e integrarlo. En realidad no ha desaparecido; simplemente está enterrado y olvidado. Este es un proceso de recordar. ¿Pero cómo recordar lo que no recordamos? ¿Cómo recordar lo que no recordamos que hemos olvidado? Es una pregunta legítima y que requiere un gran interés, pues es producto de un profundo sufrimiento, una devastación interna que nos obliga a querer recordar porque reconocemos que la vida que estamos viviendo, como la estamos viviendo, es de una lucha interna entre lo que quiero y lo que puedo, entre el berrinche y el drama, y entre momentos de paz y satisfacción. Lo reconocemos aunque demostremos que estamos bien porque tenemos lo que queremos y hemos aprendido a mostrar una imagen de seguridad y satisfacción, que en realidad no es cierta. No nos sentimos completas, totales y realizadas. Este proceso es de descenso, de escarbar en las capas de creencias y condicionamientos para encontrar lo que está en las profundidades de la psique, en la memoria ancestral. Antes de la creencia que nos dice que no somos parte del todo, antes de aprender que nuestra naturaleza es fragmentada, que todo está …
Progress in a Ship of Moon and Stars by Belinda Subraman

Our corkscrewing choice is superhero complex or top heavy greed in a dynasty of bucks in bed economy living on controlled mind grids bombarded by 4K TV rays and cellophane wrinkles of reality. Associative synesthesia is some of this strangeness, an empath with a radical mind, sensual transporters to parallel worlds… The universe expands to keep me stimulated protected by smoke rings on Mars. (Meet Mago Contributor) Belinda Subraman
(Prose Part 1) Spiral Movements by Nané Jordan

I love this question: “How Goddess Feminism, Activism, and Spirituality?” These are continuing threads woven throughout my daily life. I weave these threads through midwifery, the arts, scholarship, and writing, and especially as the mother of two daughters. In spiral-movements, I yearn for integration of all aspects of my life, seeking connection of inner and outer worlds, body, mind, and spirit. I say “spiral movements” because I love spirals. They are such a dynamic, ancient Goddess symbol of the life force and awakening growth. Spirals express fluid transformations and regeneration of all through large and small cycles of life on Earth. Goddess spirituality is my way to live from the knowledge that there is no division between the sacred and the profane. In these still patriarchal times, with ignorance of our human depths and capabilities, and ongoing devastations of war, violence, and loss of ecology, “How Goddess” is my spiral journey of making-sacred. I follow my divine yearning through activism, sisterhood, healing, scholarship, and mothering. Midwifery spiral: Witnessing a home birth as a teenager, I quickly leaped into the re-birth of midwifery in 1980s North America. Midwifery was the genesis of my awakening to the hidden power of women, Goddesses, and healing. Attending mothers giving birth, midwives held wise and loving spaces for their vital labours. Hidden powers are definitely the scope of goddesses, and midwifery! Goddesses, like birth-power, have been hidden or ignored over millennia through patriarchal culture and male god-concepts. Women giving birth are an expression of the divine life force, which is Goddess herself. It took me many years to articulate this, to be able to link women’s loss of birth-power with the loss of female spiritual authority, goddess- and Earth-consciousness (see: https://magoism.net/2014/03/17/essay-1-nane-jordan/) . Through natural birth, women follow their internal sense of birth-giving rather than having this dictated to them by external technologies and authoritative caregivers. Women need a safe and loving space in which to do this. I experienced over and over how the force of birth released women to themselves—raw and uncensored. Giving birth, women surrender to an innate and generative power, experiencing combinations of overwhelming pain, sensation, and ecstasy. Walking the line between life and death, this is what makes birth such a fearful, yet potent life experience. The arrival of a baby into his/her mother’s arms is birth’s ecstatic gift of life, and should not be interfered with—this moment belongs to the mother, baby, and father/other-mother themselves. Healing is even possible for aspects of women’s lives beyond birth. Healing was something I experienced in holding and caring for women and babies, which was like holding and caring for myself. Supporting the release of the mothers’ love hormone, oxytocin, during birth-giving, supports this experience in one’s own life and society at large. Honouring and protecting the very real, physiologic mother-baby bond, during and after birth, this is Goddess activism—the circulation of LOVE itself! Ancient mother spiral: I was sucked in like a magnet when I first saw archaeologist-folklorist Marija Gimbutas’ book, Language of the Goddess. Her uncovering and interpretation of ancient female icons, symbolic inscriptions, and sacred places spoke to me at a visceral level. Here was a world I knew in my cellular memory, and Gimbutas was reclaiming its lost stories. All the pain, fear, and degradation of being female, of being ignored or not central, was peeled away to expose the female source at the roots of human life on Earth, in the language of the Goddess. In this way, Gimbutas vindicated what I had experienced in attending births. Women were central to life and its meaning. We could re-claim more joyful ways of life, and a culture of celebration that loves and lives in reciprocity with Mother Earth. Women’s circles spiral: I thus discovered “How Goddess” and the sacred feminine was and is out there in women themselves. I have attended and led various forms of women’s spirituality and Goddess circles from the 1990s onwards. We called in the four directions, created blessings, sang songs, and shared about our lives through storytelling. We honoured the phases and journeys of women’s lives. We blessed houses and pregnant mothers. We sang, drummed, cried, laughed, danced, and heard each other to speech. My friends and I would basically make things up, as well as studying from books and teachers in the field. I took affordable workshops with those wonderful, educational hallmarks of the goddess movement—beloved teacher-leaders travelling around the country in the 1980s and 1990s. In this way, I learned from Vicki Noble and Starhawk when they came through town. These women were travelling priestesses, bringing the Goddess news to all corners of North America. Attending and creating women’s circles was a truly centring aspect of “how” I brought Goddess feminism and spirituality into my life and that of others. I became part of a planning team for a large, yearly multi-faith gathering called the “Women’s Spirituality Celebration” in Vancouver, Canada. I used to think I needed to be somewhere else to be “really” doing this work, as if only famous teachers were bona fide. In hindsight, I was in the midst of making it happen with others. Goddess spirituality has been such a hidden and emergent tradition. We’ve had to recover and uncover so much in our knowledge and practices. It can be hard to know when we are on or off the path. In fact, we are making and walking this path, drawing from resources and research to create what we need, learning what does and doesn’t work. I love this balance of learning and knowing, while unfolding my mystical sense. Author’s note: This essay series was written in response to the question, “How Goddess Feminism, Activism, and Spirituality?” I love and appreciate this question, and the chance to articulate and share some of my story. I hope it may be of benefit to others. I envision “How Goddess” in my life as a weaving of spiral movements. Spirals are dynamic, ancient Goddess symbols of the life force and …
(Prose) Blueberries for Bears by Sara Wright

This morning I went to our local blueberry festival and ate blueberry pancakes with blueberry sauce and started home with three quarts of blueberries, one of which was delivered to my friend Roy who is almost 102 years old. A second quart went to the bears who are already under fire for the coming slaughter which begins this month…that quart contains a bevy of earth bear prayers. The third quart became the blueberry sauce that I lovingly make every single year in honor of this Turning of the Wheel. The month of August signals the beginning of the harvest and for me, like gathering the first ripening pods, making blueberry sauce speaks to my participation in the great round, a holy undertaking. The recipe I use is one that I created, but it has its roots in this wild blueberry festival and the local folk, the men and women who painstakingly pick the berries. Traditionally it is still the women who make pies, muffins, tarts, and cakes to sell – but for me the lure is those fresh berries picked with so much love and attention to detail (no green berries end up in these quarts). As I am stirring the sauce, my mouth literally waters in anticipation of what’s to come and at the end of the cooking time, I scoop up spoons of this deep blue concoction savoring the flavors while staining my mouth and teeth an impossible dark purple! Making blueberry sauce is a wonderful way to preserve the fresh fruit and once the season has passed, opening a jar of the sauce brings late summer back to the table. My young pine forest was once a field that provided me with more berries than I could ever eat, it fed birds of all kinds, coyotes, foxes, and mice, voles, and squirrels, while bears combed the steep field with claws raking whole bunches into their mouths at once; We all feasted on Nature’s bounty and I felt such child-like gratitude to be part of what was then, still an unbroken whole. Memories of time spent with my little brother picking berries for my grandmother’s pies were startlingly vivid during that period as were those spent with my youngest son, who once loved to gather both strawberries and blueberries for the pies and muffins I used to make. Those days are gone now along with most of my berries, though I still know places along the pond where high bush berries and huckleberries still grow in abundance. Today I thought about my two beloved women friends Iren and Harriet and wished that somehow I could have spirited them both from their kitchens to mine to smell and taste this sauce, the color of which defies categorization. Perhaps I think of them because creating delicious concoctions from wild berries is an ancient practice that women have been engaged in since the beginning of womankind. Meet Mago Contributor Sara Wright
(Review) Women and Spirituality: the Goddess Trilogy by Glenys Livingstone Ph.D.

A three part DVD series by Donna Read This three part series – Goddess Remembered, The Burning Times, and Full Circle, by Donna Read, released in 2007 as “Women and Spirituality: the Goddess Trilogy”, by Alive Mind Cinema, was first released on video over two decades ago. Although it was shown on some television networks, and received awards, the content seemed destined to remain alive only in the hearts and minds of a select group, largely women, who perceived here a documentation of their spiritual heritage. However, its release as DVD has allowed a reception by a much larger audience: and there is now greater readiness for it. The designation of this material as “women’s spirituality” is grounded in the fact that it originates in female experience of regeneration of life, and probably in the fact that it is mainly women who have practised it. I offer that although this may be so, the material is relevant to any and all beings concerned with the regeneration of life. The male and all genders, in the oldest of human cultural traditions, were included amongst such aspirants: all had a role in the support and nurturance of the female regenerative capacities . This role need not be a subordinate role as is feared in a patriarchal context, and it does not succeed when it becomes a dominating possessive role, as it has on a planetary scale. Regeneration seems in fact the central plot of Earth and the Cosmos: thus the essential supportive task of all. Women are half or more of the human race, and play a central part in the web of life: the fact that material such as this needs to be classified as “women’s spirituality” and often marginalised, is perhaps an indictment of current religious thinking on the planet. As the first film in the series – Goddess Remembered – points out, we have lived for the last 6000 years in a context that increasingly celebrated the “hero”/ conqueror more than it did the role of nurturer. This is obvious in the prevalence of “war” metaphor in everyday language, in the telling of history as a series of conquests, and in the fact that last century was the bloodiest one hundred years on record. Our times seem to require some focussed attention on what real power might be, and how it might be exercised and supported. Goddess Remembered offers a vision of a way of being – a way of relationship – with other and place, that honours the miracle of life and its organic power. It is based in very recent evidence – from just last century – of civilisations that existed for millennia without chronic war, and of social and religious paradigms wherein women’s roles were central and respected. Whilst many argue about aspects of this evidence, it is also apparent that current paradigms wherein female imagery is backgrounded and nature is seen as a resource to be exploited, are not ethical or functional.

(Special Post 3) 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.] Helen Hwang I study and advocate Goddess feminism or Magoism because it is a way of living for me. I find myself in Mago (the Great Goddess) who in turn leads me to the Way wherein I learn how to become the person who I can be. It has to be Mago, the Female Divine, because She is real! She is the Primordial Mother who is the Beginning and the End of everything to us on the planet Earth. She teaches me the real. I can’t negotiate Her to anything less. Helen Hye Sook Hwang, Ph.D. California http://magoism.net Bridget Robertson A Goddessian I was introduced to a form of meditative journeying by a resident in my grandmother’s retirement community. She approached to me. I know she was at least part Native American, and that alone made her the topic of much gossip in the building. Her Rose colored lipstick, deep brown eyes, wrinkles that only helped illuminate her face and a chiffon scarf that matched none of her clothes. I thought she needed help with her groceries. She didn’t. She had me stop the elevator. and directly asked about my looking tired. My response was about being, busy balancing all the areas of my life. In fact I was exhausted doling out time like pieces of pie.
(Special Post Isis 2) Why the Color of Isis Matters by Mago Circle Members

[Editor’s note: The discussion took place in Mago Circle during the month of July, 2013. Our heartfelt thanks go to the members who participated in this discussion with openness and courage.] Part 2 The Color Talk in Goddesses Kahena Dorothea Athena was also whitened which is sad. However the statues were worshiped by many women to whom they brought comfort. And their origins were later remembered by the abundance of Black Virgins that became important in Italy and other parts of Europe. I don’t see Dark Goddesses as shadows but as having depths of Creativity and Knowledge. My main Goddess is Kirke and the bast relief I have of her is a chocolate brown. Diane Horton The worship of Isis broadened from Egypt to all the countries bordering the Mediterranean, as well as the Middle East and the isles called now the British Isles. She and Her worship were virtually everywhere in the westernly known world of the time! She IS the Goddess of 10,000 Names! And as such she was adapted to each culture’s vision of Her. She was the basis of all the” Black Madonnas”. I do not think of this as Isis/Auset representing the “dark” Goddess as something somehow bad or to be dealt with, but rather that ancient darkness represents infinite potential, eternal creativity/fertility, the beginning and ending of all things, and the always deepening knowledge of magick. Max Dashu However, there is a politics of representation that we all need to be aware of, that pushes original African iconography down and away, and fronts Europeanized images. There is no possibility of “colorblindness” in such a system; a restoration of the original must be actively striven toward. This is incumbent on all of us not of (recent) African descent. Otherwise we perpetuate the injurious status quo, instead of overturning it. Harita Meenee I agree with those who say that race is largely a social construct. Its roots seem to lie in colonialism and the slave trade. I would also like to add that racism is used to oppress people of different nationalities and colors. Ηere in Greece the IMF neo-liberal policies are destroying our economy (and lives); they go hand in hand with a vicious racist campaign against immigrants, along with the rise of a neo-Nazi party. This is part of an effort to redirect people’s anger away from the government and bankers, towards those who are poor and foreign and often have a different color or religion. Fortunately, many grassroots activists are responding to this by building a strong anti-racist, antifascist movement. You can see our Facebook page below. It’s in Greek but the photos are quite revealing. If anyone is interested in learning more about the situation here, please message me and I’ll try to find some articles in English for you. https://www.facebook.co/19JanuaryATHENSvsFASCISM?fref=ts 19 Γεναρη – ΑΘΗΝΑ ΠΟΛΗ Αντιφασιστικη Μπροστά στη κλιμάκωση της φασιστικής απειλής και της ρατσιστικής βίας, στη εμφάν…See More Naa Ayele Kumari Let me put this in the context of something you might understand. This is a goddess group that honors the feminine and the power it represents. People in this group understand the oppression and misrepresentation of women. We understand the implications of misogynistic patriarchal thinking. We understand the implications of stealing the information, rites, and traditions from goddess centered cultures and rephrasing them into male dominated themes… especially those that then went on to oppress women today. This is the same thing that has happened as it related to race and our cultures. It infuriates us when a man may say… why do we have to focus on the goddess? Let us just accept that we are all human and no special consideration should be given to anyone because of their gender. Or, this is just a distraction or social construct and it really doesn’t matter. We understand the blatant disregard and ignorance of those statements. Yet, the same is true for race and people of other races. Your attitude and casual disregard perpetuates a lie that you are comfortable with and don’t wish to move from that comfort zone. It means you don’t have to be accountable for the injustices or oppression it continues to perpetuate in the larger culture toward people who do not look like you. As far as I am concerned, I truly believe that the dark goddess for many with white skin IS their shadow… It is the part of themselves that they deny and fear. That you may have come from black people may scare you… even when the science proves it. That deep down… you fear what you don’t understand. To even confront it is frightening… something that you would rather ignore and deny… Yet… here we are. Black, Yellow, Red… people.. women… who have been oppressed for thousands of year because of this… and are asking… to be seen in their true likeness… not as you wish them to be… or fear them to be. Naa Ayele Kumari Thank you Max Dashu, I so appreciate your scholarship and dedication to the truth where ever you find it… and Helen Hwang for staying open to it as well. [Someone withdrew the threads.] Rick Williams No, you can’t passively aggressively slither your way out of this, reread your own statements and that last post contradicts most of your ascertains. I can’t believe that you honestly say fire away at you like you’re some sort of martyr and VICTIM of being misunderstood, not at all, I understand you very well. I don’t think you understand yourSELF. That’s the real tragedy. Rick Williams “The Lips of Wisdom are Closed except to the Ears of Understanding.” It is in quotes, and it’s part of Ancient Wisdom, of Tehuti, DJehuti, or Hermes Trimegitus… The Great Scribe of KMT.. they have alot of pretty pictures of him all over KMT(Egypt).. still have no idea what you are saying have the time. Max Dashu Thank you Naa Ayele for taking the time to make the extremely apt analogy of women’s oppression to clarify the politics of race oppression […]
(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.

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/
(Art & Poem) Spring Equinox by Sudie Rakusin & Annie Finch

A SEED FOR SPRING EQUINOX . . . till I feel the earth around the place my head has lain under winter’s touch, and it crumbles. Slanted weight of clouds. Reaching with my head and shoulders past the open crust dried by spring wind. Sun. Tucking through the ground that has planted cold inside me, made its waiting be my food. Now I watch the watching dark my light’s long-grown dark makes known. Art and poem are included in Celebrating Seasons of the Goddess (Mago Books, 2017). (Meet Mago Contributor) Sudie Rakusin (Meet Mago Contributor) Annie Finch
(Slideshow) Beltaine Goddess by Glenys Livingstone, Ph.D.

Tara, Hallie Iglehart Austen, p.122 On November 7th at 22:56 UTC EarthGaia crosses the midpoint in Her orbit between Equinox and Solstice. In the Southern Hemisphere it is the Season of Beltaine – a maturing of the Light, post-Spring Equinox. Beltaine and all of the light part of the cycle, is particularly associated with the Young One/Virgin aspect of Goddess, even as She comes into relationship with Other: She remains Her own agent. Beltaine may be understood as the quintessential annual celebration of Light as it continues to wax towards fullness. It is understood to be the beginning of Summer. Here is some Poetry of the Season: Earth tilts us further towards Mother Sun, the Source of Her pleasure, life and ecstasy You are invited to celebrate BELTAINE the time when sweet Desire For Life is met – when the fruiting begins: the Promise of early Spring exalts in Passion. This is the celebration of Holy Lust, Allurement, Aphrodite … Who holds all things in form, Who unites the cosmos, Who brings forth all things, Who is the Essence of the Dance of Life. Glenys Livingstone, 2005 The choice of images for the Season is arbitrary; there are so many more that may express this quality of Hers. And also for consideration, is the fact that 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 Beltaine. As you receive the images, remember that image communicates the unspeakable – that which can only be known in body – below rational mind. So you may open yourself to a transmission of Her, that will be particular to you. https://www.youtube.com/watch?v=SKGRoVjQQHY Aphrodite 300 B.C.E. (Hallie Iglehart Austen, The Heart of the Goddess). This Greek Goddess is commonly associated with sexuality in a trivial kind of way, but She was said to be older than Time (Barbara Walker p.44). Aphrodite as humans once knew Her, was no mere sex goddess: Aphrodite was once a Virgin-Mother-Crone trinity – the Creative Force itself. The Love that She embodied was a Love deep down in things, an allurement intrinsic to the nature of the Universe. Praised by the Orphics thus: For all things are from You Who unites the cosmos. You will the three-fold fates You bring forth all things Whatever is in the heavens And in the much fruitful earth And in the deep sea. Vajravarahi 1600C.E. Tibetan Tantric Buddhism (Hallie Iglehart Austen, The Heart of the Goddess). A Dakini dancing with life energy – a unity of power, beauty, compassion and eroticism. Praised as Mistress of love and of knowledge at the same time. Tara Contemporary – Green Gulch California ,Tibetan Buddhist. (Hallie Iglehart Austen, The Heart of the Goddess). “Her eroticism is an important part of her bodhisattvahood: the sweetpea represents the yoni, and she is surrounded by the sensual abundance of Nature. One of Tara’s human incarnations was as the Tibetan mystic Yeshe Tsogyal, “who helped many people to enlightenment through sacred sexual union with her”. – Ishtar 1000 B.C.E. Babylon (Hallie Iglehart Austen, The Heart of the Goddess). Associated with passionate sexuality (and with Roman Goddess Venus) – which was not perceived as separate from integrity and intelligence … praised for Her beauty and brains! Her lips are sweet, Life is in Her mouth. When She appears, we are filled with rejoicing. She is glorious beneath Her robes. Her body is complete beauty. Her eyes are total brilliance. Who could be equal to Her greatness, for Her decrees are strong, exalted, perfect. MESOPOTAMIAN TEXT 1600 B.C.E. Artemis 4th Cent.B.C.E. Greece. (Hallie Iglehart Austen, The Heart of the Goddess) – 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” – 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. Visvatara and Vajrasattva 1800C.E. Tibetan Goddess and God in Union: it could be any Lover and Beloved, of same sex. Image from Mann and Lyle, “Sacred Sexuality” p.74. Sacred Couple –Mesopotamia 2000-1600 BCE “Lovers Embracing on Bed”, Inanna Queen of Heaven and Earth, Diane Wolkstein and Samuael Noah Kramer. Represents the sacred marriage mythic cycle – late 3rd and into 4th millennium B.C.E. (See Starhawk, Truth or Dare). This period is the time of Enheduanna – great poet and priestess of Inanna. Xochiquetzal 8th century C.E. Mayan (Hallie Iglehart Austen, The Heart of the Goddess). Her name means “precious flower” – She is Goddess of pleasure, sexuality beauty and flowers. Sometimes represented by a butterfly who sips the nectar of the flower. “In ancient rituals honouring her, young people made a bower of roses, and, dressed as hummingbirds and butterflies they danced an image of the Goddess of flowers and love.” Her priestesses are depicted with ecstatic faces. (called “laughing Goddesses” !!) She and Her priestesses unashamedly celebrated joyful female sexuality – there is story of decorating pubic hairs to outshine the Goddess’ yoni. https://www.magoism.net/2013/06/meet-mago-contributor-glenys-livingstone/ REFERENCES: Iglehart Austen, Hallie. The Heart of the Goddess. Berkeley: Wingbow, 1990. Mann A.T. and Lyle, Jane. Sacred Sexuality. ELEMENT BOOKS LTD, 1995. Starhawk. Truth or Dare. San Fransisco:Harper and Row, 1990. Walker, Barbara. The Woman’s Encyclopaedia of Myths and Secrets. San Francisco: Harper and Row, 1983. Wolkstein,Diane and Kramer, Samuel Noah. Inanna Queen of Heaven and Earth. NY: Harper and Rowe, 1983. The music for the slideshow is “”Coral Sea Dreaming” by Tania Rose.
(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).
(Essay) Conceiving, Imagining the New at Samhain by Glenys Livingstone Ph.D.

It is the Season of Samhain/Deep Autumn in the Southern Hemisphere at this time. In the PaGaian version of Samhain/Deep Autumn ceremony participants journey to the “Luminous World Egg” … a term taken from Starhawk in her book The Spiral Dance[i], where she also names that place as the “Shining Isle”, which is of course, the Seed of conception, a metaphor for the origins of all and/or the female egg: it is the place for rebirth. Artist: Bundeluk, Blue Mountains, Australia. The “luminous world egg” is a numinous place within, the MotherStar of conception: that is, a place of unfolding/becoming. The journey to this numinous place within requires first a journey back, through some of each one’s transformations, however each may wish to name those transformations at this time. The transformations for each and every being are infinite in their number, for there is “nothing we have not been” as has been told by Celts and others of Old, and also by Western science in the evolutionary story (a story told so well by evolutionary biologist Elisabet Sahtouris, particularly in her video Journey of a Silica Atom.) Ceremonial participants may choose selves from biological, present historical self, or may choose selves from the mythic with whom they feel connection; from any lineage – biological or otherwise. Selves may also be chosen from Gaia’s evolutionary story – earlier creatures, winged or scaled ones … with whom one wishes to identify at this time. Each participant is praised for their “becoming” for each self they share. When all have completed these journeys/stories of transformation, the circle is lauded dramatically by the celebrant for their courage to transform; and she likens them all to Gaia Herself who has made such transitions for eons. The celebrant awards each with a gingerbread snake, “Gaian totems of life renewed”[ii]. gingerbread snakes Participants sit and consume these gingerbread snakes in three parts: (i) as all the “old shapes” of self that were named; and (ii) remembering the ancestors, those whose lives have been harvested, whose lives have fed our own, remembering that we too are the ancestors, that we will be consumed; and (iii) remembering and consuming the stories of our world that they desire to change, the stories that fire their wrath or sympathy: in the consuming, absorbing them (as we do), each may transform them by thoughts and actions – “in our own bodyminds”. When all that is consumed “wasting no part”, it is said that “we are then free to radiate whatever we conceive”, to “exclaim the strongest natural fibre known” – our creative selves, “into such art, such architecture, as can house a world made sacred” by our building[iii]. This “natural fibre” is a reference to the spider’s thread from within her own body, with which she weaves her web, her home; and Spider has frequently been felt in indigenous cultures around the globe as Weaver and Creator of the Cosmos. Spider the Creatrix, North America, C. 1300 C.E., Hallie Iglehart Austen, The Heart of the Goddess, p.13 In the ceremony, participants linked with a thread that they weave around the circle, may sail together for a new world “across the vast sunless sea between endings and beginnings, across the Womb of magic and transformation, to the “Not-Yet” who beckons”[iv]: to the Luminous World Egg whereupon the new may be conceived and dreamed up. Samhain/Deep Autumn ceremony is an excellent place for co-creating ourselves, for imaginingthe More that we may become, and wish to become. This is where creation and co-creation happens … in the Womb of Space[v], in which we are immersed – at all times: and Samhain is a good season for feeling it. References: Livingstone, Glenys. PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. NE: iUniverse, 2005 Sahtouris, Elisabet. Earthdance: Living Systems in Evolution. Lincoln NE:iUniversity Press, 2000. Starhawk, The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. NY: Harper and Row, 1999. Swimme, Brian. The Earth’s Imagination.DVD series 1998. NOTES: [i]p.210 [ii]a version of this Samhain script is offered in Chapter 7 PaGaian Cosmology [iii]These quoted phrases are from Robin Morgan, “The Network of the Imaginary Mother”, in Lady of the Beasts, p.84. This poem is a core inspiration of the ceremony. [iv]“Not-Yet” is a term used by Brian Swimme, The Earth’s Imagination, video 8 “The Surprise of Cosmogenesis”. [v]note that creation does not happen at the point of some god’s index finger, as imagined in the Sistine Chapel – what a takeover that is!
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.

(2015 Mago Pilgrimage) Neuk-do (Serpent Island) by Helen Hye-Sook Hwang

I wanted to visit Neuk-do because of the Mago story told in the region. Its name Neuk-do, which means the Serpent Island (구렁이섬), whispers a deep memory of the gynocentric past. However, people today seem to be oblivious to this. Our guides did not inform us of the meaning of the island’s name. I relished being surrounded by an air of mystery about the island during our visit. Also I was drawn to Neuk-do because it is under the administration of Sacheon City. The place-name, Sacheon (泗川 or 四川 Xichuan in Chinese), is no unknown place in the mytho-history of Magoism. Like many other place-names, “Sacheon,” recurs in both present-day China and the Korean peninsula. They, although written in slightly different characters, concern Magoism (stories, place-names, or topographies). In the case of the Chinese “Sacheon,” Magoism is systematically suppressed and replaced by Daoism. Today China boasts of Xichuan Province as a birthplace of Daoism. Mt. Qingcheng (青城山) in Dujiangyan City, is known as one of the ancient Daoist centers. Our data are, albeit often sketchy, ample to indicate the importance of Mt. Qingcheng in Daoist history. It is a place wherein Zhangling (34-156) or Zhang Daoling, the founder of Tianshi (天師 Celestial Master) Daoism, founded the doctrine of Daoism and died. Yellow Emperor, the pre-dynastic hero of the third millennium BCE, is commemorated. The Temple of Eternal Dao(常道觀 Changdao Guan) located in Mt. Qingcheng is noted for its oldest hall, the Shrine of the Yellow Emperor, built during the Sui dynasty (605-618).[i] Also the place-name, Dujiangyan(都江堰), reflects the ancient irrigation system originally constructed in circa 256 BCE during the Qin dynasty.[ii] Alongside a number of Daoist temples extant today, there are Magoist place-names and topographies, Magu Cave (麻姑洞 Magu-dong) and Magu Lake (麻姑池 Magu-chi) also known as Heavenly Lake (天池). Located adjacent to Shangqing Palace (上清宫 Supreme Clarity Palace), Magu Lake has a story that Magu collected water for her alchemical practice.[iii] “Mago” is alternatively used with “Cheon (Heaven, 天 Tian in Chinese),” as is in “Heavenly Lake.” As in other places, such Magoist place-names in Xichuan have survived Chinese mytho-historiography that has obliterated pre-Chinese Magoism and replaced it with Daoism. Note that Magu is never articulated as the Creatrix in Chinese historiography, whereas her supremacy is adumbrated in Chinese folklore and place-names. Chinese mytho-historiography has paid the price for its matricide: Its origin will never be explained. To say that Xichuan is a Daoist birthplace is a misleading. Xichuan is a pre-Daoist center of Magoism whose origin possibly dates to the time of Danguk (3898-2333 BCE). From the Korean sources, fortunately, we are able to assess that Xichuan was a place of significance from pre-Dangun times. According to the Handan Gogi (Archaic Histories of Han and Dan), Daeeup extant today near Mt. Qingcheng, Xichuan Province, was a place wherein Dangun began her career. The Handan Gogi reads, “Dangun began her career in Daeeup (大邑 Great Town, Dayi in Chinese). All people feared and obeyed her virtue as a divine being. When she was at age 14 in the year of Gapjin (2357 BCE), Sovereign Ungssi, upon hearing her divine virtue, appointed her as Biwang (Auxiliary Ruler) to administrate Daeeup (Great Town) [Female connoting words are mine].”[iv] Thomas Yoon points out that Daeeup is not a fictitious place-name but an actual site extant today in Chengdu, Sichuan.[v] Mr. Kigap Kang, former politician but now an orchard owner who experiments with nature-based farming for fruit trees in Sacheon City, arranged our meeting with the Director of the Sacheon City Cultural Center. The Director alongside his companion met us in his office. They told us Neuk-do’s stories of Mago Halmae. Then, we drove to the road off the shore where we could look out across the stepping stones in the sea that were said to have been placed by Mago Halmae. The tide was high and we could see only the tips of rocks. I could see the island across the adjoining water. Neuk-do had unusual topography as it was an elongated island conjoined by two mountainous isles. From such topography the name, the Serpent Island, may have derived. Houses are populated in the conjoined area. We drove to Neuk-do via a modern bridge with the hope of running into someone who could guide us to the site of Mago stepping stones. A native of Neuk-do, our guide-to-be, happened to be right there, when we got off the car. Mr. Gyeung Jang, a 61 year-old fisherman and native of Neuk-do, showed us the site in the sea where Mago is said to have placed stepping stones. Due to the high tide, we could only see the top parts of Mago’s stepping stones upper edge over the waterline. He also led us to peeking Mago Halmi’s washing laundry rock and estimated its size to be about two meters high at the low tide. He added, Mago Halmi was so tall and giant that she needed a tall rock. The motif that the giant Mago Hami carried a boulder to construct standing stones or dolmens and the story of Mago’s laundry rock commonly recur in other regions. During dinner at a seafood restaurant in Neuk-do, our conversations grew. Mr. Jang informed us of the fact that the whole island of Neuk-do is designated as a cultural and notable site by the province and the state. Its archaeological unearthing began in the early 1980s and has brought out numerous multi-period findings (about 13,000 items) ranging from the Neolithic to the early Iron Age. The unearthed include shell mounds, house sites, human and animal burials, pottery, and daggers that originated from not only Korea but also Yayoi Japan and Nangnang China. As such, Neuk-do has come to be known as a site of ancient transnational maritime centers in East Asia.[6] As I write this, the Mago story turns out to have several versions. I will share three versions here. In one account, Mago Halmae, so tall and giant, walked around the sea. She brought rocks …
(Essay 4) Magos, Muses, and Matrikas: The Magoist Cosmogony and Gynocentric Unity by Helen Hye-Sook Hwang, Ph.D.

[Author’s note: This paper is published in the journal, the Gukhak yeonguronchong 국학연구론총 (Issue 14, December 2014). Here it will appear in five sequels including the response by Dr. Glenys Livingstone. Numbers of end notes differ from the original paper.] (Part 4) Parallels between Magos and Matrikas The numeric fluidity of a particular pantheon of Goddesses from three to nine is no isolated phenomenon in Western Muse tradition only. Laura K. Chamberlain’s research on the Hindu Goddess Matrika, one of the major manifestations of Durga, bears a close resemblance to the counterpart in Magoism.[1] In the story of Mago Halmi, Mago had eight daughters and dispatched seven daughters to seven regions/islands who respectively became the shaman progenitor of the region. She lived with the youngest daughter, whose region was the center of Magoism.[2] The Mago pantheon is also addressed as Gurang (Nine Goddesses) in the case of Gaeyang Halmi (Sea Goddess/Grandmother).[3] Among others, a parallel between Chamberlian’s delineation of the worship of the Asta Matrikas (Eight Mother Goddesses) and folk rituals concerning Mago is striking with regards to the aniconic rituals offered at “crossroads, rivers, the sea, and mountains” to Matrika. In the case of Magoism, the veneration of rocks and mountains that may be seen as “animistic beliefs” is widespread throughout the Korean peninsula. The linguistic resemblance is also present between Matrikas and Magos. According to Chamberlian, Mai (mother) and Ajima (grandmother) are the “two of the oldest names for the goddess in Nepal.” [4] They appear analogous with the Korean words Eomma 엄마 (Omai 오마이, Omasi 오마시, and etc. for mother) and Ajime (아지매, a female relative or aunt), a dialect from which the modern term Ajuma (아줌마, neighbor woman often pejoratively referring to a housewife) is derived. Chamberlain also notes the varied number of Matrikas and writes: The inconsistency in the number of Matrikas found in the valley [Indus] today (seven, eight, or nine) possibly reflects the localization of goddesses [ ] Although the Matrikas are mostly grouped as seven goddesses over the rest of the Indian Subcontinent, an eighth Matrikas has sometimes been added in Nepal to represent the eight cardinal direction. In Bhaktapur, a city in the Kathmandu Valley, a ninth Matrika is added to the set to represent the center.[5] On the one hand, it is true that the indeterminate number of Matrikas, as Chamberlain points out, explains localization of Hindu Goddesses in the Indian Subcontinent. On the other hand, it is equally possible to posit that there was a Goddess myth once shared by the members of mother community in a remote past. A daughter community, which resided in the mother community, came to migrate farther away from the mother community. She herself became a mother and was known as the mother community by her own daughter communities. From the perspective of the original mother community, the memory of the original myth by granddaughter communities would be fragmented and flavored with their own cultural, historical, and linguistic backgrounds. After many generations passed, granddaughter communities would lose the memory of the original myth and that they would not recognize kindred communities all over the world. However, the first mother was wise. She chose one daughter to carry on the legacy of the original myth. This is exactly what Mago stories tells us. When all is said and done, the numeric similarity of three, seven, eight, or nine and the inconsistency of the number are only some of the fragmented testimonies by granddaughter communities. Under such circumstances, Mago’s lineage, especially the first three generations, works as a blueprint of the family tree lost among granddaughter communities. (Read Part 3, to be continued in Part 5, Dr. Glenys Livingstone’s response to this essay.) References: Bak, Geum (Bak, Jesang). Budoji (Epic of the Emblem City). Eun-Soo Kim, translated and annotated. Seoul: Hanmunhwa, 2002, 1986c. Baring, Anne and Julies Cashford, eds. The Myth of the Goddess: Evolution of an Image. London: Viking Arkana, 1991. Chamberlain, Laura K. “Durga and the Dashain Harvest Festival: From the Indus to Katmandu Valleys” in ReVision (vol. 25, no. 1, Summer 2002), 24-32. Chung, Yenkyu. Ancient Korea and the Dawn of History on the Pamirs. Seoul: Jimoondang, 2007. Daly, Mary. Pure Lust: Elemental Feminist Philosophy. Boston, MA: Beacon Press, 1984. Davis, Elizabeth Gould. The First Sex. New York, NY: G. P. Putnam’s Sons, 1971, 33. Hwang, Helen Hye-Sook. “Issues in Studying Mago, the Great Goddess of East Asia: Primary Sources, Gynocentric History, and Nationalism,” in The Constant and Changing Faces of the Goddess: Goddess Traditions of Asia, eds. Deepak Shimkhada and Phyllis Herman (Cambridge Scholars Publishing 2008), 10-33. ____________________. “The Female Principle in the Magoist Cosmogony.” Ochre Journal of Women’s Spirituality, (Spring 2007) [http://www.ochrejournal.org/2007/scholarship/hwang1.html]. ____________________. Seeking Mago, the Great Goddess: A Mytho-Historic-Thealogical Reconstruction of Magoism, an Archaically Originated Gynocentric Tradition of East Asia. Ph.D. Dissertation: Claremont Graduate University, 2005. Kim, Busik. The Samguk Sagi (History of Three Kingdoms). Translated and annotated by ByongSu Lee. Seoul: Elyu Munhwasa, 1977. Lee, Ki-baik. A New History of Korea. Translated by E. Wagner and E. Shultz. Cambridge, MA: Harvard University Press, 1984. Smith, Barbara. “Greece” in The Feminist Companion to Mythology. Carolyne Larrington ed. Hammersmith, London: Pandora Press, 1992. Yoon, Thomas. BuDoZhi: The Genesis of MaGo (Mother Earth) and The History of the City of Heavenly Ordinance. Notre Dame, IN: Cross Cultural Publications, 2003. Walker, Barbara G. The Woman’s Encyclopedia of Myths and Secrets. San Francisco: Harper & Row, 1983. [1] Levy 1990; Slusser 1982, cited in Laura K. Chamberlain, “Durga and the Dashain Harvest Festival: From the Indus to Katmandu Valleys” in ReVision (vol. 25, no. 1, Summer 2002), 24-32. [2] See Tales [9-1] and [5-3] in the Appendix, Hwang (2005), 391-8. [3] I was able to join a field research trip organized by the research team of Kunguk University’s Korean Literature Graduate Studies 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. Only after the trip, I realized Gaeyang Halmi with her eight daughters was …
(Essay 2 Part 3) Why Do I Love Korean Historical Dramas? by Anna Tzanova

Part 3 UNIVERSAL APPEAL The worldwide success of Korean historical drama began in 2004, when Dae Jang Geum (대장금), “The Great Jang Geum”, or “Jewel in the Palace”—a Sageuk relating a compelling story about the life of the legendary first woman who became a supreme royal physician in 16th century Joseon—was aired in over 60 countries around the world. Since then, the number is much higher, not taking into consideration DVD sales, pirated DVDs, plus the millions who have seen the drama globally via the Internet. In Iran, Dae Jang Geum was so popular that reports claim Iranians began organizing their mealtimes so as not to interfere with the show’s broadcast. In India, after seeing the series one prisoner wrote an open letter to the broadcast company in Korea saying, “This serial has been of great influence in my personal life, as well adding a lot to my positive approach towards life. I dare say it is not a motivation for only people like me, but for everyone.”[i] In Zimbabwe, the audience protested to a TV station and requested the airing of Dae Jang Geum instead of the Olympic Games when the two timetables clashed.[ii] To me, “Jewel in the Palace” is not just a very beautiful and inspirational piece of art. Seeing it from a personal angle, it is a great reminder of all that is wrong with our medical science, health care, and industrialized food production. How science needs to be as much cerebral as cordis. All the good that can come of turning our eyes and respect back to Mother Earth and all her sentient beings. The importance of not only quality food, but also the way the ingredients are grown, nurtured, collected and stored; the way food is prepared; the thoughts and feelings food is infused with, and how it affects not only the taste, but also the health of those who would consume it. The true holistic approach to health and well-being, as well as how titles and following institutional protocols, doesn’t secure quality of care. The natural curve in the onset and development of every disease, and how its abrupt interruption leads to dire consequences in the long run. The compassion and inner qualities of character a true healer should pursue and cultivate. Korean historical drama offers layers of meaning and understanding. The viewers are not only gently guided to open their hearts and feel, but also to think. Stories are not only well told; internalization by the audience is encouraged. Thus, the experience becomes very personal, and a deep connection between the creators and the spectators is established. Hwang Seongbin quotes a science and technology researcher who shared his opinion on Korean period drama when they met at an international conference reception: “I like Korean historical drama, because the story is told from the perspective of the people, rather than from that of those in power.”[iii] The transnational issues we all face, such as greed, corruption, deceit, conspiracies, abuse, and war, are depicted in their cruelty as shared experiences. Through that and the exploration of universal themes like love, kindness, loss, yearning, overcoming adversities, following one’s passion, achieving one’s dream, and many more, our global communality is fortified. Another trait worth noting is the depiction of traditionally oppressed women. It is a growing tendency in Sageuk to give center stage to heroines. Even when they are not the protagonist, they play significant roles supporting or guiding the protagonist’s efforts: creating nurturing environments, serving as examples of right action, and assisting the protagonist in his growth. There is a fascination, respect, honor, and affection that female leads are surrounded by or treated by the hero. Women in Korean historical drama are strong in a graceful way, using skill and genuine power as opposed to aggression and brutal force. They are persistent in their efforts and courageous in their actions. Despite being sidetracked by hindrances, they never lose focus on their goals. Ultimately, they are never deterred from accomplishing their dreams, transforming or inspiring everyone else in the process. In that regards, women in Sageuk serve as great initiators of change. They embody the most pliable element of all—water—nourishing, never stagnant, unstoppable, constantly adaptable, following its course through and around obstacles, cleansing, reshaping, and renewing. In the words of Clair Webber: “Undoubtedly, there is something inexplicable about K-pop and K-dramas. Whether it is the courage of civil disobedience in North Korea, peace in the Middle East, or female empowerment in Pakistan—South Korean cultural imports have the uncanny ability to foster hope in some of the most seemingly hopeless situations.”[iv] This is what “soft power”, a term coined in 1990 by Harvard political scientist Joseph Nye[v], truly is. “They fight with arms, but we—with our hearts,” states Empress Ki in the Sageuk with the same name. I’d love for humanity to hear this message and finally learn how to avoid or deal with conflicts. I am not going to quote or start analyzing different dramas one-by-one. I will leave you to find your own point of view and preferences. Signing up for Mago Academy’s Korean Historical Drama course would be a good place to start. I hope you will consider joining and experiencing first-hand everything I mentioned above, and much more. Korean culture has a specific flavor that distinguishes it from other Asian cultures. It is humble, but resilient. It is charming, heart-centered, perceptive, thoughtful, and caring. It has a lot to offer. Give it a try. But I have to warn you, it might be addicting. (Read Essay 1, Essay 2 Part 1, Essay 2 Part 2) Notes: [i] Busis, Hillary, Korean Dramas: A Beginner’s Guide, Entertainment Weekly, (April 11, 2014) [ii] Gowman, Philip, The Redemptive Power of Lee Young-ae, London Korean Links, (January 13, 2008) [iii] Voluntary Agency Network of Korea blog, Hallyu Report III – Korean Drama, Friendly Korea, My Friend’s Country, (01/09/2013) http://korea.prkorea.com/wordpress/english/2013/01/09/hallyu-report-ii-korean-drama/ [iv] Weber, Clair, K-Pop, K-Dramas, Hallyu – South Korean Culture Around the Globe, About Education, (2015) [v] …

Author: Glenys D. Livingstone

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