September 17, 2020September 16, 2020 Kaalii CargillLeave a comment

(Short Story) Man Without Woman by Kaalii Cargill

[Author’s Note: This story is based on the writing of Enheduanna, the world’s first named author. Enheduanna lived in ancient Sumer 2285-2250 BCE and was the daughter (either literally or Read More …

September 7, 2020September 7, 2020 Glenys D. LivingstoneLeave a comment

Goddess as Religion 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 Female Metaphor/Goddess is often stated as (given the status of) Read More …

June 18, 2020June 13, 2020 Kaalii Cargill1 Comment

[Essay] I am woman by Kaalii Cargill

‘People who menstruate.’ I’m sure there used to be a word for those people. Someone help me out. Wumben? Wimpund? Woomud? JK Rowling this week in a social media post Read More …

April 21, 2020April 21, 2020 Glenys D. LivingstoneLeave a comment

(Essay 2) Crack in the Alienated Colonised Mind by Glenys Livingstone Ph.D.

This essay is part 2 of an edited excerpt from the author’s Introduction to her book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. Being “Other” The sense of being “other”: that Read More …

February 4, 2020January 31, 2020 Kaalii Cargill1 Comment

(Goddess Writing 9) Notes by Kaalii Cargill

Thirteen Women – a feminist interpretation based on Twenty-One Women from Awakening Osiris: A New Translation of The Egyptian Book of the Dead by Normandi Ellis (2009, Red Wheel/Weiser). The Read More …

December 25, 2019December 8, 2019 Mago WorkLeave a comment

(Essay) The Bride and the Bull by Sara Wright

Christmas day dawned thick with clouds… This morning I even imagined I saw snow on the mesa… an illusion, but perhaps a harbinger of the healing moisture that could bring Read More …

September 30, 2019October 2, 2019 Mago Work AdminLeave a comment

(Art) Naiad No. 1 by Sudie Rakusin

When I started this series of drawings, unusual images began filling the pages of my sketchbook; womyn with animal parts, womyn with animal companions. Some had wings. Some had the scales and tails of lizards. Others Read More …

September 3, 2019October 2, 2019 Kaalii CargillLeave a comment

(Goddess writing 1) Notes by Kaalii Cargill

[In this series I am posting excerpts from my writing about Goddess. Some excerpts are slightly edited to reflect current information.] Excerpt from Don’t Take Lying Down: Life According to Read More …

June 12, 2019October 2, 2019 Mago Work AdminLeave a comment

(Art) Artist: The Wayfinder by Virginia Masson

We are all born with gifts to help us on the path to our soul work. The Artist archetype appears to share those gifts and point the way. (Meet Mago Read More …

May 29, 2019October 2, 2019 Mago Work Admin1 Comment

(Essay 1) The Worship of Cybele in the Ancient World by Francesca Tronetti, Ph.D.

[Author’s Note: This essay and its sequels are part of a longer chapter for a book I am working on. The book is based on my dissertation research at the Read More …

May 28, 2019October 2, 2019 Mago Work Admin1 Comment

(Book Excerpt 3) Inanna’s Ascent: Reclaiming Female Power, Edited by Trista Hendren, Tamara Albanna and Pat Daly

Making Our Stand Molly Remer “You may not remember, but let me tell you this, someone in some future time will think of us.” —Sappho I put on my boots and Read More …

April 23, 2019October 2, 2019 Mago Work Admin1 Comment

(Book Excerpt 2) Inanna’s Ascent: Reclaiming Female Power, Edited by Trista Hendren, Tamara Albanna and Pat Daly

Descent of the Dark Goddess for Personal Empowerment Sofia Wren Introduction During the Fall of 2017, I felt a calling stir in me to talk about the Dark Goddess. I Read More …

January 22, 2019October 2, 2019 Mago Work AdminLeave a comment

(Art) Muse: Conscious Connection by Virgina Masson

Who lives here in this sack of stardust? Who is the voice in my head? Where do my dreams come from? The Muse archetype reflects our connection to consciousness and Read More …

(Essay 2A) Empress Influence on the Establishment and Rise in Popularity of the Virgin Mary and Kuan Yin by Krista K. Rodin, Ph.D.

Part 2A: Empress Wu Zeitan Empress Wu Zetian of the Tang Dynasty used sacred figures of compassion to solidify her power and Empire, but her legacy is mixed as it has not had the institutional support St. Pulcheria has had. Empress Wu Zetian, also known as Wu Zhao, was the only female Emperor in Chinese history. She came from a family that had practiced Buddhism for generations while Taoism was prevalent and Confucian ideals predominated. Although her precise birthdate and place are subject to considerable speculation, it is generally agreed that she was born around the same time as Princess Wen Cheng, who in 641, married the Tibetan King, Tsongsten Gampo, and who by bringing Buddhism to Tibet (along with her Nepalese co-wife, Brikhruti) is considered to be an incarnation of the feminine Buddhist deity of Compassion, Tara. At the age of thirteen or fourteen, Wu Zetian moved into the imperial court of the Emperor Taizong that was home to Princess Wen Cheng, a niece of the ruler. While there are no publically known records of any interactions between the two young teenaged girls, they both changed the religious practices of their respective countries. Tibet became Buddhist, while in China the religion improved in status and flourished. After Emperor Taizong died in 649, Wu Zetian became the favorite consort of his son, the new Emperor Gaozong. After bearing him a son, she was able to have his wife, the Empress Wang, deposed and take on that role in 655. Gaozong’s court was full of intrigues, and he, similar to his earlier Byzantine counterpart, Theodosius II, was often manipulated by the party who was closest to him at the moment. Empress Wu was adept at navigating court politics and repeatedly managed to gain the Emperor’s favor and ear. By 664 she managed to be placed in a position as co-regent; they reigned as “Two Sages”; not dissimilarly to the situation with Pulcheria and Theodosius II. Wu Zetian, however, was not royally born and had been a concubine of two emperors. She did not have the support of the Court, nor at first of the people. Additionally, she was confronted with the previously mentioned popular Confucian attitude toward women, one that said “a woman ruler is as unnatural as a hen crowing like a rooster at daybreak” (Rothschild, 2006, p. 134). Somehow she needed to publically demonstrate “T’ien Ming” or rule by Heavenly Mandate. In 666, she found her opportunity to do so. She convinced the Emperor to allow her to participate in a very traditional ceremony honoring the primordial deities, the Heavenly Immortal Jade Mother and her brother the Jade Emperor. According to Chinese legend, these deities had descended to earth on the Taoist sacred Mt. Tai and created all life. Earth was governed by the goddess, Nuwa, who made humans, while the heavens were ruled by her brother from the higher Jade Emperor Peak. After the deities were finished with their work they ascended back to heaven (Palmer, Ramsay, & Kwok, 1995, pp. 9-10). Jade Emperor and Jade Empress, Taoist Temple, Chongqing There was an ancient tradition that the Emperor would demonstrate heaven and earth’s support for his reign by performing the Feng (heaven) shan (earth) sacrifices by climbing Mt. Tai. Normally, these rituals were reserved for the Emperor and Crown Prince or high-level male officials, but Empress Wu convinced the Emperor that as the earth was associated with yin and the female essence, she and her Court women should perform the lower, earthly sacrifice, while he should perform the higher heavenly one. According to Rothschild: Belying her desire to play a more prominent and active political role, she couched her argument for participation in the shan sacrifice—a sacrifice to earth held at a lesser peak on Mount Tai—in self-effacing terms consistent with the humility expected of a Confucian wife. Gaozong accepted her contention that as earth was affiliated with the female essence, the tradition of having high male officials present secondary offerings in the shan sacrifice was inappropriate. (Rothschild, 2006, p. 136) Amazingly, they succeeded; it was the first time in centuries that the sacrifice had been successfully performed. Emperor Taizong had tried to climb the mountain three times, but had failed. Their accomplishment was popularly understood to be a divine testament to Empress Wu’s worthiness. To solidify her divine mandate, in 674, she took on the title of “Heavenly Empress”. The Emperor died in 683 and she smoothly maintained control of the Imperial reins as Dowager Queen and Regent for her seven year old son. By 690 she managed to clear her political path to become sole Emperor and called her reign the “Heavenly Bestowed”. She maintained her position on the Imperial throne until shortly before her death in 705 in approximately her 80th year. In total she reigned for a half century and during this time the Tang Dynasty with Chang’an as its capital saw tremendous growth and prosperity. In order to accomplish what she wanted, she needed to create an identity with a divine being to solidify her position as regent and to quell dissent. In mid 7th century China patriarchal Confucianism was predominant in the Court and Imperial system, while the people were mostly Taoists or Buddhists or some synthesis of the two. In Taoism there is one major female deity, the Great Mother of the West, but in Chinese Buddhism during the 7th century there were no female figures. According to Yu: Buddhist doctrine had always interpreted being female as a consequence of bad karma. One of the most attractive promises of Pure Land Buddhism was that there would be no women in the Western Paradise. Even if a person failed to go to the Pure Land, the merit created in this life would guarantee that one would not be born as a woman in the next. Such beliefs and sentiments did not empower women or take women’s religious needs seriously. Nor did they foster respect for feminine symbols of veneration …
Ceto-Magoism Debunks the Dragon/Serpent Demonizing Myth by Helen Hye-Sook Hwang

I just completed my section of the S/HE forum offered as a course for Creatrix Studies Program this past Saturday (December 13, 2025). The topic was Goma with the title, Introduction to the Bear/Shaman Queen Mother, Goma, and Her Manifestations. The preparation for this session was gratifying because it is the topic that I have been researching for the last 25 years. The topic of Goma comprises one of the pillars in Ceto-Magoism (the Whale-guided Way of Mago, the Creatrix). I have written and said about the original trinity of Mago, Whales, and Goma. I had summarized the session topic as follows:”This forum offers a deeper understanding about Goma, the Bear/Mudang Queen Mother. Goma, popularly known as Ungnyeo (Bear/Head Woman), stands for one of the original triad divine together with Mago, the Creatrix, and Gorae (Cetaceans), the terrestrial divine. Goma in the 4th millennium BCE foresaw the arrival of patriarchy and carved out the matriversal consciousness of the Cosmic Mother or the Nine Mago Creatrix as a means of salvation for humans to come in the patriarchal era. Founding the nine-state confederacy of Danguk (State of the Living Tree), Goma implanted the Ninefold Cosmic Music, the creative force of the Matriverse, in her socio-politico-religious institutions, which we moderns inherited. It is not accidental that we have the legacies of Nine Mothers, Nine Muses, Nine Mountains, Navratri, and Novena etc. across cultures. Hwang hypothesizes that Goma is the originator of Ceto-Magoism (the Whale-guided Way of Mago, the Creatrix), which remains demonized in major patriarchal myths and religions in the form of the sea-monster/dragon/serpent. Major themes to be discussed include: The cave initiation (the Goma Myth), parthenogenesis, the living tree (axis mundi), the color black, the bear constellations, the Ceto-Magoist Mudang lineage, and/or the Ninefold Cosmic Music.”For another lecture to deliver, I have defined Ceto-Magoism as: “Ceto-Magoism (the Whale-guided Way of Mago, the Creatrix) refers to the anciently originated cetological intelligence that recognizes the common origin of ALL from the Cosmic Mother.” Moderns may find Ceto-Magoism unfamiliar. Nonetheless, they may have heard of the dragon demonized in today’s major religions and myths of the world. The mytheme that the nine-headed dragon/serpent is slain by patriarchal heroes across cultures has been discussed by many in the Mago Circle (the Facebook group). Our discussions are summarized as nine sequels, “Nine-headed Dragon/Snake Slain by Patriarchal Heroes” here in Return to Mago E-Magazine. Our discussion continues: I would like to share the very text that demonizes the dragon together with “the prostitute.” Below is from Revelation of the New Testament: Chapter 1715 Then the angel said to me, “The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages. 16 The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. 17 For God has put it into their hearts to accomplish his purpose by agreeing to hand over to the beast their royal authority, until God’s words are fulfilled. 18 The woman you saw is the great city that rules over the kings of the earth.”Chapter 2020 And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. 3 He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. … 7 When the thousand years are over, Satan will be released from his prison 8 and will go out to deceive the nations in the four corners of the earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore. 9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. 10 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.https://www.biblegateway.com/passage/?search=Revelation%2017&version=NIV Note the names, “the prostitute,” “the beast,” “the dragon,” “the serpent,” “devil,” “Satan” and etc. The language of hate, threat, and curse can’t be unnoticed. If one is not indoctrinated by the authority that propagates such texts, one will grasp the truth behind it or at least wonder what the demonization of the female and the dragon is about. And some know that only the lier employs the language of hate to cover up the crime. Who today in the 21st century would fear the rise of “the prostitute” and “the dragon”? Who are the prostitute and the dragon? The above text gives a clue: they are the “Go and Magog.” Our ancestors already answered the question in the sky so that no one in the later generations including gods and their followers can lie about them. The Draco and the Bear constellations encode the united power of Ceto-Magoists. I have shown that the dragon is the symbol for the Cetacean Providence and that the Bear is another name for Goma better known as Ungnyeo (Bear/Head Woman) in my writing and talks. And the world shall hear more from me for the coming months and years. Draco and Ursa Minor constellations, Wikimedia Commons image. https://www.magoism.net/2013/07/meet-mago-contributor-helen-hwang/
(Poem) the rain falls, i hear songs by Maya Daniel

the forest breathes the fog trees turn into misty shadows of fractured tales, here– we raised our banners woven our common dreams and vows of courage and sacrifice. beyond this cluster of trees naked mountains and fields are turned up by peasants calloused hands like gardens keeping the seeds of hopes to grow in their season. the rain falls i hear songs, freedom songs clear and high– a gathering of wind is coming my spirit learns to dance with the trees the forest is pregnant with more victories. (Meet Mago Contributor) Maya Daniel
(Prose) The Activist Goddess by Jennifer Powell

Activism came early in my life, precipitated by Australia’s involvement in the Vietnam war; I was in my mid-teens, passionate, driven and wearing my heart on my sleeve. In those years despite a great love of Mythology I had not formed any attachment to the Goddess. Quite the opposite in fact, my sense of justice and morality were totally at odds with what I had read about these so-called divine beings. It wasn’t until my thirties that the Goddess started to take form in my life. However, it was while I was working for People For Nuclear Disarmament and it was a fellow activist who managed to trigger what was to become a life-long love affair with the Divine Feminine.
(Art) Chang E by Lydia Ruyle

Chang E is the moon Goddess. The gnarled pine tree and the blossoming plum tree are symbols of the cycle of the waxing and waning moon and life. The pine tree is a symbol of longevity and steadfastness epitomizing self-discipline and long life. The plum represents spring, innocence, sensuality and good luck. Source: Fan painting on silk, 1350/1400, late Yuan or early Ming, Art Institute of Chicago
(Prose) 2015 Survivors of Violence Art Exhibit—Reading by Swami Pujananda Saraswati

I awoke to the news that there was a volcano erupting in Chile. The images were stunning. I saw the timelapse and bowed my head to Her power. But that’s Chile’s Calbuco volcano, and it is far away. But its victims are not far, they are near. Nature behaves in fury, and humans get the idea that they can also behave irrationally and even criminally with impunity. There is wisdom in nature that does not reach the human abuser. Let me stretch my imagination and sit with you and with this thought. There is wisdom in Nature… even if it kills innocent people? But that is not fair? Who said we’ve come to a world that is fair? Look around and see all the destruction around us, this may not sound too helpful, but it is a necessary thought for dissolving cycles of self-pity and destructing memory of suffering. Not all memory of our suffering should be discarded—it would be like throwing the water with the baby. But there suffering arose a fire within us that should not be denied its power. Because we are powerful beyond measure, if only we knew it. It is interesting that in Kundalini Yoga, the science of chakras and nadis, the navel center relates to will power. In other indigenous worldviews, the navel is considered to be firm like a mountain. A mountain evokes certain firmness, we know. But in our culture, all the advertisement and propaganda are about keeping women at the water chakra, the chakra of sexuality and preventing women from reaching a fuller power and potential. In a market economy most relationships include harmful elements of competition. When navel chakra or center of power is activated, no one can tell us that we are victims or abused anymore. A woman who has come to her power is a force to be reckoned with, even if she appears to be soft and gentle, her thoughts and feelings can change the world. And you are the changing women, initiating a journey into transformation that will put an end patriarchal domination. I want to read to you a short essay by Anne Baring, the title is “Awakening to the Feminine,” you can find her online. http://www.annebaring.com/anbar34_awakeningtofeminine.html The word ‘Feminine’ stands for the Soul: the unseen cosmic web of life that connects each one of us to all others as well as to the life of the planet and the greater life of the cosmos. It stands for the recognition that we live within a Sacred Order and that we have a responsibility to protect the life of the planet and all the variety of species it embraces instead of exploiting them for the benefit of our species alone. In sum, the word ‘Feminine’ stands for a totally different perspective on life, a totally different worldview or paradigm of reality and for the feeling values which might reflect and support that worldview. It stands for a new planetary consciousness and the arduous creation of a new kind of civilization. Without reconnecting to the Soul and the guidance and wisdom of the Feminine, without going in search of the values it represents and opening our own heart to its subtle guidance, we will not understand the purpose of our presence on this planet, nor will we be able to disempower the unconscious atavistic tendencies which draw us ever closer to the destruction of our habitat and therefore to self-annihilation. Like the fiery magma of the earth’s core, the long repressed feminine principle is rising to meet the masculine one in response to a deep soul impulse to balance and marry these archetypal energies within ourselves and within our world. The resurgence of the Feminine invites a new planetary consciousness where the deepest instincts of the heart in both men and women: compassion, informed intelligence and a longing to protect, heal and make whole are able to find expression in ways that can best be described as devotion to planetary and cosmic life. Awakening to the Feminine means becoming protective of the whole of creation; dying to all the divisive ways of looking at life and each other; being born into an utterly different vision of reality. As it becomes more conscious in us, we are already becoming aware of our dependence for our continued existence on the integrity and sustainability of the planetary biosphere. Our image of reality and our relationship with the planet and with each other are being transformed as we assimilate the implications of this ‘marriage’ of the two primary archetypal principles. The return of the Feminine has the impact of a planetary earthquake, dissolving long-established social patterns, political and financial systems and religious institutions, asking for a radical transformation of our understanding of life….. (Anne Baring) I cannot stress enough the importance of allowing only positive and compassionate empowering women in your life. People who have territoriality issues, who see you as competition or as victim have no place in your life. If my friend could do it, so can you. You find a new beginning as powerful testimony when you connect body-mind-spirit, and much good and personal strength can come out of our pain. It is a strength that comes from having been broken and recovering the ever present unbroken one within. She went through feeling broken, and erected a new identity out of inspiration and cautious attention to who she associated with. She is living proof that recovery is possible. My life mission is to empower women with herstories of healing after abandonment, trauma and abuse, stories about women who crossed the threshold of victim identity to the new dawn of transformed empowered and compassionate presence. Once you shed the victim identity and grow into empowered woman character, you have one more mountain to climb to reach complete satisfaction from your long journey and efforts. Inspiration comes to compel you to empower other women. A time comes when it is your turn to mentor women who suffer abuse from …
Lucy Pierce

Read all posts by Lucy Pierce. Lucy Pierce trained in Fine Art, majoring in Ceramics at RMIT, Melbourne, Australia. I now live in the beautiful Yarra Valley, not far from the river and overlooking the mountains, with my beloved partner and 3 beautiful children. I feel my creative work has led me on a journey deep into the psycho-spiritual realms of my being. Through my creative impulse I feel wooed into a deep engagement with the poetic interface of life.
Meet Mago Contributor, Jeri Studebaker

Jeri Studebaker is author of Breaking the Mother Goose Code: How a Fairy Tale Character Fooled the World for 300 Years, to be released February 27, 2015, and of Switching to Goddess: Humanity’s Ticket to the Future. She writes about ancient goddesses and has degrees in anthropology, archaeology and education.
(Poem & Photography) The Gate by Sara Wright

Photography by Sara Wright Unaccustomed to joy his kindness barely torched her cells still under fierce attack from too many anti –bodies. What registered was quick – silver shining a clasp so easily undone… A golden sun illuminated two leaf strewn paths gilded in bronze. Welcomed by Hemlocks at Mary’s House , she conjured partridgeberry a creeping vine hugging mossy granite boulders, crimson berries on display. He couldn’t know that his act of generosity opened a floodgate to hope. Below, the river eyed an orange clad hunter stalking his prey with outright suspicion. The stars that night repeated the story… Orion pursues the Great Bear on her Spiral Journey until he slips beneath the horizon for another year. In many ancient and some extant goddess traditions November is considered to be “the space in between”. In the Celtic tradition the old year comes to a close with All Hallows and the Feast of the Dead, a three day festival that ends with All Souls day on November 2nd. The new year doesn’t begin until winter solstice… During this dark month a starry firmament wraps her cloak around us. This is a time to reflect and dream, to create intentions, to let go of what is no longer needed. It is a time to acknowledge and deal with rage and sorrow, limitations, aging, illness, the loss of family and friends – I could go on and on here. If we can lean into this month with an open yet wary heart new insights illuminate the night and this is my cyclic intention for this month. Not to get caught by extremes, or to act out dark feelings, but to own and take responsibility for them as best as I can. November is a double-edged month. Hunters abound. Stars spiral around the night sky telling an ancient story of the hunter and his prey, perhaps highlighting that relationship between the two is part of ‘all there is’. The fact that humans project this story onto the stars suggests this pattern has persisted for millennia and involves all life, and all species, at least those on earth. I am so grateful to be learning to accept this cycle for what it is. When I wrote this poem it was to honor the kindness of one man who literally created a gate through which I could pass in order to reach Mary’s House, my refuge. It wasn’t until afterwards that it occurred to me that this incident occurred during the first week of November just after All Soul’s day. Or that in more than one sense a gate had become permeable, and I had been invited to come and go at will … I want to stay awake to what is – embracing gratitude and grief in equal measure. I lean into the darkness with gratitude, believing my grief opens me to greater compassion for myself and for others, while taking deep pleasure in the low light and long shadows, crystal raindrops on bare trees, and the slow rise of the sun… (Meet Mago Contributor) Sara Wright https://www.magoism.net/2014/12/meet-mago-contributor-sara-wright/

(Special Post Mother Teresa 4) A Role Model for Women? by Mago Circle Members

Part IV: Illumination and Consensus Reached [Editorial Note: The following is an edited version of the discussion that took place spontaneously on Mago Circle from March 1, 2013 for about two weeks. It was an extensive, heated, yet reflective discussion, now broken into four parts to fit the format of the blog. We thank each and all of the participants for your openness, generosity, and courage to stand up for what you believe and think! Some are marked as anonymous. As someone stated, something may have been “written in the heat of the moment” and some might like to change it at a later time. So we inform our readers that nothing is written in stone. As a matter of fact, the discussion is ongoing, now with Magoism Blog readers. Please comment and respond as you wish.] Diane Horton: [C], how is it that you do not see that MT had no right to sacrifice other people for any purpose whatsoever? None of us have the right or the place to “sacrifice those we care about” for anything. She was not “above them”. And she had abundant means to do far more for them, to cure and comfort them. If indeed she imagined she had some lofty motivation as you so fervently believe, to use the power she had to withhold medical care from the poverty stricken sick and dying in some misguided and ultimately cruel attempt to bring the world’s attention to their suffering and produce compassion within those who would not otherwise feel it is the most monstrous miscarriage of any expression of what you might refer to as “love” that I have heard of outside of Jim Jones killing all of his followers in Ghana. That’s not Love. That’s not Compassion. That is Manipulation, and manipulation is ego-based. Anne Wilkerson Allen: Yes. It is an indoctrination so deep and so prolonged that it takes a lifetime to overcome…and we rely on the love and compassion of others to help bring us to this understanding….thanks, Diane. Diane Horton: Love you, Anne. [C]: Is thinking that any human being sacrificing inside their very soul, their morals, & all that entails, is actually of lesser value than outside human pain, suffering, even death itself, right? Diane Horton: I’m not sure I understand the question really, but I’ll try a response: one’s inner and outer life are of equal importance because they are all the whole person.
(Special Post) Why I choose to be an RTM contributor by Glenys Livingstone

The contribution of my writing to Return to Mago E-Magazine has evolved since it began four years ago, into a deeply mutually enhancing relationship. The time and effort taken to write carefully and in alignment with my heartfelt passions and insights, and then to be able to publish to a receptive audience, has always been rewarding – for me personally and apparently for many who received it.
(Special Post) Discussion on Mother-Daughter Wound by Mago Circle Members

[Mago Circle members discussed and answered the question, “What do you think of this (the topic article below)? If you are a feminist, it is something that you would promote? If so, why? If not, why not?” The discussion took place on May 15, 2017 and shortly thereafter in The Mago Circle.] Topic Article: “For The Daughters Who Don’t Love Their Mothers – Screw Mother’s Day” by Sade Andria Zabala Everyone talks about a mother’s unconditional love. But what if it doesn’t exist? Daughters are socially expected to be close with their mothers. But are you one of the women who aren’t? Mother’s Day isn’t just for celebrating moms. It’s a day some of us dread because we are reminded we grew up (or are still) unloved, not good enough. (Read the whole article here.)

(Book Excerpt) Imbolc/Early Spring within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an excerpt from Chapter 6 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Traditionally the dates for Imbolc/Early Spring are: Southern Hemisphere – August 1st/2nd Northern Hemisphere – February 1st/2nd though the actual astronomical date varies. It is the meridian point or cross-quarter day between Winter Solstice and Spring Equinox, thus actually a little later in early August for S.H., and early February for N.H., respectively. Some Imbolc Motifs In this cosmology Imbolc/Early Spring is the quintessential celebration of She Who is the Urge to Be. This aspect of the Creative Triplicity is associated with the differentiation quality of Cosmogenesis,[i] and with the Virgin/Young One aspect of the Triple Goddess, who is ever-new, unique, and singular in Her beauty – as each being is. This Seasonal Moment celebrates an identification with the Virgin/Young One – the rest of the light part of the cycle celebrates Her processes. At this Moment She is the Promise of Life, a spiritual warrior, determined to Be. Her purity is Her singularity of purpose. Her inviolability is Her determination to be … nothing to do with unbroken hymens of the dualistic and patriarchal mind. The Virgin quality is the essential “yes” to Being – not the “no” She was turned into. In the poietic process of the Seasonal Moments of Samhain/Deep Autumn, Winter Solstice and Imbolc/Early Spring, one may get a sense of these three in a movement towards manifest form – syntropy: from the autopoietic fertile sentient space of Samhain, through the gateway and communion of Winter Solstice to differentiated being, constant novelty, infinite particularity of Imbolc/Early Spring. The three are a kaleidoscope, seamlessly connected. The ceremonial breath meditations for all three of these Seasonal Moments focus attention on the Space between the breaths – each with slightly different emphasis: it is from this manifesting Space that form/manifestation arises. If one may observe Sun’s position on the horizon as She rises, the connection of the three can be noted there also: that is, Sun at Samhain/Deep Autumn and Imbolc/Early Spring rises at the same position, halfway between Winter Solstice and Equinox, but the movement is just different in direction.[ii] And these three Seasonal Moments are not clearly distinguishable – they are “fuzzy,”[iii] not simply linear and all three are in each other … this is something recognised of Old, thus the Nine Muses, or the numinosity of any multiple of three. Some Imbolc/early Spring Story This is the Season of the new waxing light. Earth’s tilt has begun taking us in this region back towards the Sun. Traditionally this Seasonal Point has been a time of nurturing the new life that is beginning to show itself – around us in flora and fauna, and within. It is a time of committing one’s self to the new life and to inspiration – in the garden, in the soul, and in the Cosmos. We may celebrate the new young Cosmos – that time in our Cosmic story when She was only a billion years old and galaxies were forming, as well as the new that is ever coming forth. This first Seasonal transition of the light part of the cycle has been named “Imbolc” – Imbolc is thought to mean “ewe’s milk” from the word “Oimelc,” as it is the time when lambs were/are born, and milk was in plentiful supply. It is also known as “the Feast of Brigid,” Brigid being the Great Goddess of the Celtic (and likely pre-Celtic) peoples, who in Christian times was made into a saint. The Great Goddess Brigid is classically associated with early Spring since the earliest of times, but her symbology has evolved with the changing eras – sea, grain, cow. In our times we could associate Her also with the Milky Way, our own galaxy that nurtures our life – Brigid’s jurisdiction has been extended. Some sources say that Imbolc means “in the belly of the Mother.” In either case of its meaning, this celebration is in direct relation to, and an extension of, the Winter Solstice – when the Birth of all is celebrated. Imbolc may be a dwelling upon the “originating power,” and that it is in us: a celebration of each being’s particular participation in this power that permeates the Universe, and is present in the condition of every moment.[iv] This Seasonal Moment focuses on the Urge to Be, the One/Energy deeply resolute about Being. She is wilful in that way – and Self-centred. In the ancient Celtic tradition Great Goddess Brigid has been identified with the role of tending the Flame of Being, and with the Flame itself. Brigid has been described as: “… Great Moon Mother, patroness (sic … why not “matron”) of poetry and of all ‘making’ and of the arts of healing.”[v] Brigid’s name means “the Great or Sublime One,” from the root brig, “power, strength, vigor, force, efficiency, substance, essence, and meaning.”[vi] She is poet, physician/healer, smith-artisan: qualities that resonate with the virgin-mother-crone but are not chronologically or biologically bound – thus are clearly ever present Creative Dynamic. Brigid’s priestesses in Kildare tended a flame, which was extinguished by Papal edict in 1100 C.E., and was re-lit in 1998 C.E.. In the Christian era, these Early Spring/Imbolc celebrations of the Virgin quality, the New Young One – became “Candlemas,” a time for purifying the “polluted” mother – forty days after Solstice birthing. Many nuns took their vows of celibacy at this time, invoking the asexual virgin bride.[vii] This is in contrast to its original meaning, and a great example of what happened to this Earth-based tradition in the period of colonization of indigenous peoples. An Imbolc/Early Spring Ceremonial Altar The flame of being within is to be protected and nurtured: the new Being requires dedication and attention. At this early stage of its advent, there is nothing certain about its staying power and growth: there may be uncertainties of various kinds. So there is traditionally a “dedication” in the ceremonies, which may be considered a “Brigid-ine” dedication, or known as a “Bridal” dedication, since “Bride” is a derivative of …
(Prose & Photography) Equinox Reflection by Sara Wright

Photography by Sara Wright I gaze out my bedroom window and hear yet another golden apple hit the ground. The vines that hug the cabin and climb up the screens are heavy with unripe grapes and the light that is filtered through the trees in front of the brook is luminous – lime green tipped in gold – My too sensitive eyes are blessedly well protected by this canopy of late summer leaves. The maples on the hill are losing chlorophyll and are painting the hollow with splashes of bittersweet orange and red. The dead spruces by the brook will probably collapse this winter providing Black bears with even more precious ants and larvae to eat in early spring. I only hope that some bears will survive the fall slaughter to return to this black bear sanctuary; in particular two beloved young ones… Mushrooms abound, amanitas, boletes morels, puff balls, the latter two finding their way into my salads. The forest around my house is in an active state of becoming with downed limbs and sprouting fungi becoming next year’s soil. The forest floor smells so sweet that all I can imagine is laying myself down on a bed of mosses to sleep and dream. The garden looks as tired as I am; lily fronds droop, yellowing leaves betraying the season at hand. Bright green pods provide a startling contrast to fading scarlet bee balm. Wild asters are abundant and goldenrod covers the fields with a bright yellow garment. Every wild bush has sprays of berries. My crabapple trees are bowed, each twig heavy with winter fruit. Most of the birds have absconded to the fields that are ripe with the seeds of wild grasses. The mourning doves are an exception – they gather together each dawn waiting patiently for me to fill the feeder. In the evening I am serenaded by soft cooing. One chicken hawk hides in the pine, lying in wait for the unwary…Just a few hummingbirds remain…whirring wings and twittering alert me to continued presence as they settle into the cherry tree to sleep, slipping into a light torpor with these cool September nights… Spiders are spinning their egg cases, even as they prepare to die. I can still find toads hopping around the house during the warmest hours of the day. Although the grass is long I will not mow it for fear of killing these most precious and threatened of species. I am heavily invested in seeing these toads burrow in to see another spring. My little frogs sit on their lily pads seeking the warmth of a dimming afternoon sun. Soon they too will slumber below fallen leaves or mud. I am surrounded by such beauty, and so much harvest bounty that even though I am exhausted I take deep pleasure out of each passing day of this glorious month of September, the month of my birth. Unlike many folks, for me, moving into the dark of the year feels like a blessing. Another leave -taking is almost upon me, and I am having trouble letting go of this small oasis that I have tended with such care for more than thirty years… I don’t know what this winter will bring to my modest cabin whose foundation is crumbling under too much moisture and too many years of heavy snow. In the spring extensive excavation will begin. A new foundation must be poured and this work will destroy the gardens I have loved, the mossy grounds around the south end of the house that I have nurtured for so long. In this season of letting go I must find a way to lay down my fears, and release that which I am powerless to change. Somehow… I have no idea what I will return to except that I have made it clear that none of my beloved trees be harmed. I am grateful that Nature is mirroring back to me so poignantly that letting go is the way through: That this dying can provide a bedrock foundation for another spring birth. As a Daughter of the Earth I lean into ancient wisdom, praying that this exhausted mind and body will be able to follow suit. (Meet Mago Contributor) Sara Wright.
(Video) A Samhain Ceremony by Glenys Livingstone Ph.D.

https://www.youtube.com/watch?v=IVRoK2XNeqw The purpose of the 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. For more full participation in the ceremony, you could have some past photos of yourself, an altar with ancestor photos, a gingerbread snake, some apples sliced up, and some apple juice. The script for this Samhain ceremony is offered in Chapter 4 of my book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony, with all acknowledgements and references there. However I want to acknowledge here the inspiration and some text of Robin Morgan’s poem “The Network of the Imaginary Mother” in her book Lady of the Beasts, for which I was given permission in my book. I also acknowledge here the paraphrase of some words by Starhawk in her book The Spiral Dance, used in the rite of Sailing to a New World. I also use a line from the poem Song of Hecate by Bridget McKern. 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). For the rite of the Transformation Journey (remembering old selves) I use an adaptation of a children’s game “In and Out the Windows”, where each participant travels in and out of upraised and linked arms of the circle, and when ‘in’ may speak and /or show photos of themselves from the past. Some may choose to remember any self from the entire evolutionary story, with whom they would like to identify. The game seems appropriate to what each being does existentially in so many ways, over the eons as well as in our personal lives. The chant can be found on YouTube. The photos used are a collage of footage and photos from the 2024 Samhain ceremony at my place in Wakka Wakka country, South East Queensland Australia, and from previous Samhain ceremonies I facilitated over the decades in MoonCourt, Goddess ceremonial space in NSW Australia, Darug and Gundungurra country. Music credit: All music used in this video is by Tim Wheater, which has previously generously allowed me to use in my work. The pieces used are from Tim’s CD Fish Nite Moon: they are Ancient Footsteps, Fish Nite Moon, Spiritbirth, and Conception. I thank my partner Robert (Taffy) Seaborne for his participation in the creation of the video.
A Southern Hemisphere Perspective on Place by Glenys Livingstone Ph.D.

This essay is an edited excerpt from the Introduction to the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion, which was an outcome of her doctoral research/thesis entitled The Female Metaphor – Virgin, Mother, Crone – of the Dynamic Cosmological Unfolding: Her Embodiment in Seasonal Ritual as Catalyst for Personal and Cultural Change. This doctoral work was in turn a documentation and deeper research of the Seasonal ceremonial celebrations that the author was already engaged in for over a decade. The whole of the process is here named as her “Search”. photo credit: David Widdowson, Astrovisuals. The site of seasonal ceremonial celebrations will always be significant. In my case, the place in which I have created them has been notably in the Southern Hemisphere of out Planet Earth. The fact of my context being thus – the Southern Hemisphere – had contributed in the past to my deep internalized sense of being “other”, and dissociated from my senses, since almost all stories told were based in Northern Hemisphere perspective. Yet at the same time this context of inhabiting the Southern Hemisphere contributed to my deep awareness of Gaia’s Northern Hemisphere and Her reciprocal Seasonal Moment: thus, awareness of the whole Planet. My initial confusion about the sensed Cosmos – as a Place, became a clarity about the actual Cosmos – which remained inclusive of my sensed Cosmos. PaGaian reality – the reality of our Gaian “country” – is that the whole Creative Dynamic happens all the time, all at once. The “other”, the opposite, is always present – underneath and within the Moment. This has affected my comprehension of each Sabbat/Seasonal Moment, its particular beauty but also a fullness of its transitory nature. Many in the Northern Hemisphere – even today – have no idea that the Southern Hemisphere has a ‘different’ lunar, diurnal, seasonal perspective; and because of this there often is a rigidity of frame of reference for place, language, metaphor and hence cosmology[i]. Indeed over the years of industrialized culture it has appeared to matter less to many of both hemispheres, including the ‘author-ities’, the writers of culture and cosmos. And such ‘author-ity’ and northern-hemispheric rigidity is also assumed by many more Earth-oriented writers as well[ii]. There has been consistent failure to take into account a whole Earth perspective: for example, the North Star does not need to be the point of sacred reference – there is great Poetry to be made of the void of the South Celestial Pole. Nor need the North be rigidly associated with the Earth element and darkness, nor is there really an “up” and a “down” cosmologically speaking. A sense and accountof the Southern Hemisphere perspective with all that that implies metaphorically as well as sens-ibly, seems vitally important to comprehending and sensing a whole perspective and globe – a flexibility of mind, and coming to inhabit the real Cosmos, hence enabling what I have named as a ‘PaGaian’ cosmological perspective, a whole Earth perspective. It has also been of particular significance that my Search has been birthed in the ancient continent of Australia. It is the age of the exposed rock in this Land, present to her inhabitants in an untarnished, primal mode that is significant. This Land Herself has for millennia been largely untouched by human war, conquest and concentrated human agriculture and disturbance. The inhabitants of this Land dwelt here in a manner that was largely peaceful and harmonious, for tens of thousands of years. Therefore the Land Herself may speak more clearly I feel; one may be the recipient of direct transmission of Earth in one of her most primordial modes. Her knowledge may be felt more clearly – one may be taught by Her. I think that the purity of this transmission is a significant factor in the development of the formal research I undertook – in my chosen methodology and in what I perceived in the process, and documented; from my beginnings as a country girl, albeit below my conscious mind in the subtle realms of which I knew little, to the more conscious times of entering into the process of the Search. In this Land that birthed me, ‘spirit’ is not remote and abstract, it is felt in Her red earth[iii]. Aboriginal elder David Mowaljarlai described, “This is a spirit country”[iv], and all of Her inhabitants, including non-Indigenous, may be affected by the strength of Her organic communication. It took me until the later stages of my research to realize the need to state the importance of this particular place for the advent of the research: the significance of both the land of Australia, and the specific region of the Blue Mountains in which I was now dwelling, as well as the community of this particular region, which all lent itself to the whole process. The lateness of this perception on my part, has to do with the extent of my previous alienation; but the fact that it did occur, is perhaps at least in part attributable to the unfolding awakening to my habitat that was part of the project/process. The specific region of the “Blue Mountains” – as Europeans have named them – is significant in that I don’t think that this project/process could have happened as it did in just any region. David Abram says, “The singular magic of a place is evident from what happens there, from what befalls oneself or others when in its vicinity. To tell of such events is implicitly to tell of the particular power of that site, and indeed to participate in its expressive potency[v]”. Blue Mountains, Australia: Dharug and Gundungurra Country The Blue Mountains are impressive ancient rock formations, an uplifted ancient seabed, whose “range of rock types and topographical situations has given rise to distinct plant communities”[vi]; and the presence of this great variation of plant communities, “especially the swamps, offer an abundance and variety of food sources, as well as habitats for varied fauna”[vii]. I feel that this is the case for …
A PaGaian Wheel of the Year and Her Creativity by Glenys Livingstone Ph.D.

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

In the season leaves should love, since it gives them leave to move through the wind, towards the ground they were watching while they hung, legend says there is a seam stitching darkness like a name. Now when dying grasses veil earth from the sky in one last pale wave, as autumn dies to bring winter back, and then the spring, we who die ourselves can peel back another kind of veil that hangs among us like thick smoke. Tonight at last I feel it shake. I feel the nights stretching away thousands long behind the days, till they reach the darkness where all of me is ancestor. I turn my hand and feel a touch move with me, and when I brush my young mind across another, I have met my mother’s mother. Sure as footsteps in my waiting self, I find her, and she brings arms that hold answers for me, intimate, waiting, bounty: “Carry me.” She leaves this trail through a shudder of the veil, and leaves, like amber where she stays, a gift for her perpetual gaze. From Eve (Carnegie Mellon University Press, 2010) (Meet Mago Contributor) Annie Finch

(Essay 2) The Magoist Calendar: Mago Time inscribed in Sonic Numerology by Helen Hye-Sook Hwang

[Author’s Note: This is my latest research that has led me to restore the 13-month, 28-day Mago Calendar, which will be included at the end of its sequels. See Mago Almanac: 13 Month 28 Day Calendar (Book A), published in 2017.] CALENDARICS AND THE MAGOIST COSMOGONY Calendar is the harmonic numerological chart that indicates specifics of the terrestrial time/space relative to the extrasolar universe. As a cosmic almanac of our terrestrial home, calendar teaches the human world to do the right thing at the right timing, determined by the song/dance of the universe. We humans, part of the calendar, are the guardian of the calendar. Calendar is not and should not be an arbitrary arrangement invented to serve the purpose of a particular group of people, the Budoji says. It is
(Budoji Essay 3) The Magoist Cosmogony by Helen Hye-Sook Hwang

“Reintroducing the concept of the Mago Species has a profound implication, compelling one’s vocabularies to be changed to the Mother’s Tongue.” [This is a translation and interpretation of the Budoji (Epic of the Emblem City), principal text of Magoism. Read the translation of Chapter 1 of the Budoji.] There were Four Heavenly Persons at the four corners of the castle. They built pillars and sounded music. Four Heavenly Persons are the four clan leaders who reside in the four corners of Mago Castle, Primordial Paradise. They are entrusted by Mago to cultivate the acoustical effect of the universe (the original music). While the translation of “pillars” is provisional, it may mean a musical instrument of some primordial sort. Given the importance of stone, a theme reiterated in later chapters of the Budoji, the pillars may refer to the stone structure that supports a musical instrument. Or they may indicate stone chimes or an acoustical rock structure.
(Video) The Mago Work by Mago Sisters by Helen Hye-Sook Hwang

https://www.youtube.com/watch?list=PL-hbgxa5v1IfUM6h6PvOTpLe8fLv5ExRG&v=HUM6EQ7sEaQ

Category: Goddess Feminism

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(Art) Artist: The Wayfinder by Virginia Masson

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(Book Excerpt 3) Inanna’s Ascent: Reclaiming Female Power, Edited by Trista Hendren, Tamara Albanna and Pat Daly

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(Book Excerpt 2) Inanna’s Ascent: Reclaiming Female Power, Edited by Trista Hendren, Tamara Albanna and Pat Daly

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(Art) Muse: Conscious Connection by Virgina Masson

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Mago Almanac Year 9 Monthly Wheels

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

Mago Almanac Year 8 (for 2025)

Program Booklets

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