June 17, 2016October 2, 2019 Mago Work AdminLeave a comment

(Video) Maiden, Mother, & Crone: A Solstice Ritual by Rachael Patterson

[Editor’s Note: This video meeting was created and produced as part of 2015 Nine Day Solstice Celebration, organized by Mago Academy.]

June 14, 2016October 2, 2019 Mago Work AdminLeave a comment

(Art) Soul Sisters by Nicole Shaw

This piece, titled, Soul Sisters, is about connection between cultures and how women can, and need to, support one another to overcome oppression in all its forms. Dancing and drumming Read More …

June 12, 2016October 2, 2019 Mago Work AdminLeave a comment

(Book Announcement 5) Introduction (part 3) by Helen Hye-Sook Hwang

[Editor’s Note: This Introduction is from She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2.] Pre-order available now! Engendering the Gynocentric Economy In the sense that the She Rises Read More …

June 10, 2016October 2, 2019 RTM EditorsLeave a comment

(Poem) Supernatural by Robin Scofield

Isis grows tomatoes in the sugar skull of the Beloved who hangs onto a vine that climbs the gravestone where he delivers the quick and the dead, chivalrous, blessing every Read More …

June 9, 2016October 2, 2019 Mago Work AdminLeave a comment

(Book Announcement 4) Introduction (part 2) by Helen Hye-Sook Hwang

[Editor’s Note: This Introduction is from She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2.] Pre-order available now! The Text of the Primordial Mother/the Creatrix/Mago She Rises Volume Read More …

June 5, 2016October 2, 2019 Mago Work AdminLeave a comment

(Book Announcement 3) Introduction (part 1) to She Rises Vol 2 by Helen Hye-Sook Hwang

[Editor’s Note: This Introduction is from She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2.] Pre-order available now! She Rises: How Goddess Feminism, Activism, and Spirituality? is a Read More …

June 2, 2016October 2, 2019 Mago Work AdminLeave a comment

(Book Announcement 2) Back cover excerpts, She Rises Vol 2, by Mago Books

[Editor’s Note: This Introduction is from She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2.] Pre-order available now! We dedicate this book to: Our Ancestors, Our Descendants & All Read More …

May 30, 2016October 2, 2019 Mago Work AdminLeave a comment

(Essay) Women’s Cycles Are the Holy Grail by Leslie Carol Botha

[Editor’s Note: This essay was included in She Rises: Why Goddess Feminism, Activism, and Spirituality? Volume 1.] Our world is built on ratios; balance between opposing forces. Ratios can be seen Read More …

May 26, 2016October 2, 2019 Mago Work AdminLeave a comment

(Book Announcement 1) Introduction to She Rises: How Goddess Feminism, Activism, and Spirituality? By Trista Hendren

[Editor’s Note: This Introduction is from She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2.] Pre-Order available now. Gloria Steinem famously said, “God may be in the details, but Read More …

May 23, 2016October 2, 2019 Mago Work AdminLeave a comment

(Story Retold) A Story of the British invasion of Australia by Eileen Haley

[Author’s Warning: Like most such stories, this is a rather grim and grisly tale.] As we know, Aborigines resisted the British invaders in Australia at every step of the way. Read More …

May 13, 2016November 15, 2019 Mago Work AdminLeave a comment

(Video 4) "Seeking Inner Voices of S/HE (Meditation Guides)" by Marie de Kock

[Editor’s Note: This video meeting was created and produced as part of 2015 Nine Day Solstice Celebration, organized by Mago Academy.] Please join us in celebrating the 2015 Nine-Day Solstice Read More …

May 12, 2016October 2, 2019 Mago Work AdminLeave a comment

How do you say what The Mago Work is? by Helen Hye-Sook Hwang & Mago Circle Members

It took many years for me to pronounce the communal nature of the Mago Work. Defining the Mago Work necessarily endows us with the bird’s eye view of the Great Read More …

May 6, 2016October 2, 2019 Mago Work AdminLeave a comment

(Video 3) "Seeking Inner Voices of S/HE (Meditation Guides)" by Marie de Kock

(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!
(Video) Embodiment of Crone/Old Dark One Quality of Goddess/Dea by Glenys Livingstone Ph.D.

This contemplation was originally part of a Re-Storying Goddess class series that I facilitated throughout the 1990’s, and then some until 2011. These classes were originally offered over 6 weeks, often at a Women’s Health Centre, sometimes over a weekend, sometimes at university Continuing Education programs, or at my home. This class series formed the basis of much of my subsequent writing, my doctoral work, and eventually the authoring of PaGaian Cosmology. Our bodies hold memory of the entire evolutionary history just as Earth holds the memory … seen most obviously in fossils. And just as Earth’s movements have uncovered some of her memories, so our movements and body posture can release some of our memories … or awaken us to something new. This is an exercise in imagination – extending our imaginations – something very human and powerful. I suggest pausing the video where it suits you, to add or extend your own processing and participation. I have made short spaces in the video where it could be paused. You may like to have your journal and pen, and/or art paper and crayons/paints handy for writing and/or drawing at the end. Use my words as a guide, taking the journey, but interpreting and enjoying yourself as you need. NOTE: the image of the Old Moon curves to the right in this video, since that is the way it presents in the Southern Hemisphere. https://www.youtube.com/watch?v=-RyY1L1ptf4 Below is the text which is in the video. Standing to begin if you are able, feet slightly apart, soft at the back of the knees, eyes gently closed if you like. As we progress through this meditation allow your body the freedom to move/posture, as and if you feel you’d like. Take a deep breath … let it go, relax your jaw and your body. Feel for your breath, noticing as it rises and falls. Enjoy it … as you might an ocean. Feel this power within you – the Breath that breathes you. Notice your body sensations, and respond as you feel – a wriggle, a stretch, a movement, a sound, whatever … exploring this bodymind. Imagine roots coming out of your feet deep into the Earth – all the way to Her core. This is the truth of where you come from. So imagine these roots – all the way to Her core. With each breath, imagine drawing Earth’s energy up into you through your feet. Feel it as whatever you desire – pride, creativity, nurturance, wisdom, integrity. Draw it again and let it fill all your cells of your bodymind. Let Her nurture you, enliven you. Imagine yourself a tree drawing up water and nutrition from Earth to fill and enliven your wilting parts. Feeling this energy as it peaks, feeling its fullness … then the need to let go, … feeling the ebb … trusting it, knowing there is always more. Again letting it fill all the cells of your bodymind with each breath, from deep in her core – Earth’s energy, however you imagine it for yourself in this moment. Then needing the emptiness, so you can be filled again. Feeling this cycle – filling up, emptying out … thankful for the emptiness, the Space that may be filled again, as you desire. Thankful for the Unknowing. Imagine yourself the moon itself, waxing into fullness, waning into darkness, then re-appearing again … imagine that. Imagine yourself the ocean itself … ebbing and flowing, coming in, going out … filling up, emptying out, feeling the Space … en-joying it all. Visualize now a waning crescent Moon, in the dark Eastern sky of the morning: She may be curving to the right in your hemisphere, or the left. See Her there in your mind’s eye … Her light decreasing, Her darkness waxing. Feel the comfort of Her darkness as it grows, beckoning rest, beckoning deeper Knowledge. Feel Her growing darkness entering into you through your eyes. Be comforted by Her Dark Sentience as it grows. She is the Old Woman, the Crone who knows the power of ending. She receives all. Let Her Receive you, as you receive Her. Feel Her Compassion as She receives you this moment, each moment. All things return to the Mystery whence it comes. Feel this Return happening in you always – ever present. This is a Native Place. Feel this Native Place. Like the grain, you-we are all Food … constantly being consumed, and also finally consumed in this form, changing physical form. In this knowledge lies Wisdom. The Crone/Old Dark One in you is wise, infinitely old. Feel your own age, the age of the elements that form you … they have been around since the beginning – all the way back. You go all the way back. The wisdom of evolution, the Transformation of the Ages – the Cosmic Unfolding – is stored in every cell of your body-mind. This is the Old One. You are She – dark and ancient Wise One. You are Old, so old – your bodymind infinitely wise. Know your own power to end, to let go as well as to draw in; to de-struct what is stagnant and decaying, to preserve what is useful for life. See/feel the Wise One, cloaked in darkness … know the fertility of Her dark realm within you, understand the necessity of the journey into Her inner terrain, for knowledge, connection and renewal. Name Her if you like, and feel her strength within you – it may be wisdom, age, creativity, compassion, anger, forgiveness … She may be many things. Be with Her. Perhaps feel her embrace if you like and comprehend her love … trust her compassion – for this moment. Stay in your own space for a while, take some paper and draw what comes to you, if you like. Or write or spend the time reflecting. …oOo… Image credits: – Bird-Headed Snake Goddess (Eurynome) 4000B.C.E. Africa. Hallie Iglehart Austen, The Heart of the Goddess. (Berkeley: Wingbow Press, 1990). – Milky Way, Akira Fujii, …
Heart Drum by Sara Wright

Photo by Sara Wright I listened to my heart murmuring softly her voice a viscous fluid slow moving river changing course from right to left pumping molten minerals over bones tunneling around limbs amazement overcomes me Whole Earth holds heart songs my dogs and me whistling turkeys scolding nuthatch twittering titmouse cheeping chickadee browsing deer astonishment lingers I am treasuring the sweet sounds of this heart my heart thrumming through heartbreak submerged in a flow of wonder… the kind of awe that moves mountains of stone a raging body waterlogged by grief – how can it be this heart continues to pulse drumming to Nature’s rhythm while a crimson soul breaks open over and over keens drowning in losses too deep? Twin chambers pulse in my breast expanding contracting as they continue thrumming Life’s Drum. Trees, birds dear friend (you know who you are) My Beloved Healer Thank You All With every heartbeat my gift to you is the promise of Embodied Love. Yesterday I listened to the sound of my own heart – a strange kind of drumming that was interrupted by a whishing waterfall that reminded me of a slow – moving river cascading over a river of stones. My amazement overflowed; each one of us has this gift that sings of life until its work is done. I felt a fierce and tender visceral love for this muscle that I imagine as an anatomical heart from biology (eons ago) attached to a child’s heaped up heart that is also the Heartbeat of the Universe beating though me. On the way home from the hospital I wept for all the dead and dying trees being hauled away by logging trucks. Our mountains are bald and covered with the prickly fuzz of weakened hardwoods struggling to survive in what’s left of the parched or flooded remains of barren ground so carelessly clawed by deadly machines. All roots destroyed. I have watched each mountain rape, roared my disbelief, screamed rage through measured words, grappled with the knowing I could do nothing to change the trajectory we are on. Each time I leave my sanctuary, I relive my powerlessness. I can do nothing but witness and grieve – it is no wonder this heart is weary. How much of this ocean of grief can one organ take? There is a primeval connection between the trees and me, so it wasn’t surprising that on the way home I felt assaulted by the number of trucks transporting dying tree bodies to their final resting place. No dead bodies to mourn. Shaped by man for his own use, twisted branches and limbs chipped to get rid of the mess. Once a Tree Woman held the Earth in her hands… ________________________________________ For the past six months I have noted some unwelcome changes in my 79-year-old body. A profound lack of energy, shortness of breath, dizziness, nausea, increased severity of headaches, acute sensitivity to light, intermittent shoulder/chest pain, a racing heart, insomnia and an increased sensitivity to polluted air eventually culminating in what the professionals distantly called ‘an event’ six months ago. Thanks to my Vet, the finest and most sensitive doctor I know who intervened on my behalf, I was eventually able to have the necessary testing done. (The local health center ignored my symptoms – older women are routinely dismissed – let them die). Thanks to Gary I finally have an appointment with a cardiologist next week to see where I will go from here. His support has changed the trajectory I am on. This path might offer answers and perhaps some hope. I am profoundly grateful not to be alone. Yesterday’s intimate encounter with my heart offered me the first glimpse of what it’s like to feel a deep emotional attachment to a muscle that has been supporting me for my entire life. For a moment I was overcome by shame. How could I have been so insensitive to the physiological side of my own heart – centered self? Forgive me. I have been mindful of my eating habits, exercise regularly, am not overweight, so I never thought about heart damage when strange symptoms began to coalesce. I didn’t have any of the normal warning signs, although heart disease does run through my maternal line. What I do know is that the experience I had yesterday was a great gift that I need to share. The magic and mystery of falling in love with my own heart has lifted me out of life’s grief at least temporarily. And for that I thank my heart and the parts of myself who loved me enough to make this love known not just on a personal level but as part of the process also re- attached me to every living being on earth. May anyone who reads this story have a chance to feel the love that a pulsing muscle is capable of transmitting from self to self, and self to other, to earth. May you experience the gratitude I did and do. I can’t help wondering… If we could feel the love emanating from our own hearts would kindness and caring for others follow? Just a moment ago one of my little dogs threw herself against my reclining body. The serpent of life reclines at the base of my spine, but the heart feels what it knows. https://www.magoism.net/2014/12/meet-mago-contributor-sara-wright/
(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 figuratively) of the war-like empire-builder Sargon of Akkad. Enheduanna wrote of Inanna in distinctly different ways at different times. The following short story imagines the events behind those differences.] Enheduanna, from a cylinder seal, c2300 BCE For man without woman there is no heaven in the sky or on earth. Without woman there would be no sun, no moon, no agriculture, and no fire. Arab Proverb In 1922, archaeologists from the University of Pennsylvania and the British Museum began a joint venture in southern Iraq to uncover the ancient city of Ur. In their third season, members of the expedition unearthed pieces of a small, round alabaster disc. On the mended disc they found these words: Enheduanna, true lady of Nanna, wife of Nanna, Daughter of Sargon, king of all, in the temple of Inanna . . . The leader of the expedition, Sir Leonard Woolley, wrote: . . .now we have En-he-du-an-na, and she is a very real person; she lived at Ur and she had her court there as beseemed a princess.[i] # Two millennia before Woolley translated the disc, Enheduanna walked the tiled floors of the Harbour Palace built on the banks of the Buranun at the Eastern side of the city of Urim. The mud-brick walls whispered secrets, and the tiled floors echoed with the swish of purple-trimmed robes . . . Enheduanna walked those floors for forty years, High Priestess of Urim at her father’s command. Daughter of Sargon, Warlord and King, Enheduanna had come to the Temple later than most, a haughty, fine-boned girl, resentful at her banishment from the King’s Halls. The Priests and Priestesses of Urim whispered that Sargon’s daughter had only been placed there to strengthen his hold on the land. Enheduanna knew the truth of that herself. What she did not know in her early days in the Temple was the full power of the Great Ones honoured by the people of Urim. Three years after her appointment, Enheduanna sat in the reception-room of the Temple, awaiting the arrival of her father. The room was resplendent with painted pillars, woven rugs, and stone statues; Sargon’s rule had seen the land of Ki-en-gir thrive, the trade routes open all the way to Harappa in the West. But what brought the mighty Sargon to the Harbour Palace? Enheduanna sat tall in her raised chair and calmed her racing heart with measured breaths. What did she have to fear from her own father? Sargon strode into the hall alone and dismissed the attendants with a flick of his bejewelled hand. They ran like frightened goats at the smell of a lion. Enheduanna inclined her head; a High Priestess, closest to the Great Ones, did not bow, even to a King. Sargon’s booming laugh echoed from the walls. Enheduanna flinched. She had forgotten how big he was: tall as a young date palm, broad as an ox, with gleaming eyes and a great, oiled beard that covered his chest. With three great strides Sargon crossed the room and lifted her into his arms. Enheduanna was three-years old again, wrapping her arms around his neck, breathing in frankincense and sweat. Her chest tightened as if the life were being squeezed from her. A scream rose to her throat . . . The King placed her back down. Confused and dizzy, Enheduanna swallowed the scream and held tightly to the carved arms of the chair, all the composure of a High Priestess lost. Which, she thought ruefully, was probably the King’s intention. “It is time for the High Priestess to shape the future of Urim,” said Sargon, voice booming like a drum. That made no sense, but Enheduanna knew better than to ask a question. She had made that mistake once when she was younger, and the subsequent public humiliation had made Sargon’s views about women and power quite clear. “You will compose a song of praise for the most holy Inanna,” said the King. Enheduanna waited, throat tight, barely breathing. “You will celebrate her as warrior, fierce defender of the King, bloodthirsty Queen of Heaven who ensures victory over those who rebel.” Enheduanna shivered. She may not have entered the Temple willingly, but even she knew this was a travesty. She also knew that she would do exactly as her father commanded. “You will elevate her to the highest place among the Great Ones. I want the people to see Her power strengthening what I am building. I want them to honour me as they do Her.” His voice rumbled like thunder. Enheduanna had a fleeting glimpse of herself at three, a child standing alone at the edge of the Palace gardens. Sargon turned to leave, and Enheduanna’s memory dissolved like a dream. # That night, as Enheduanna pressed her stylus into a fresh clay tablet to write the first lines of a new verse for Inanna, she recalled the image of the child at the edge of the gardens . . . . . . It had been a hot day, high in the Emesh season, and they had all been there: her father, her mother, her brothers and their mothers, the King’s advisors, and a retinue of attendants . . . The men clustered around her father, waving their hands in the air, buzzing like bees. Enheduanna slipped her hand free from her mother’s to follow a line of ducklings waddling along the edge of an irrigation canal. She may even have walked all the way to the river, but the mother duck suddenly leapt into the air, flapping and squawking. The ducklings scattered. Enheduanna found herself alone at the edge of the gardens, facing a great, tawny creature with eyes like carnelian stones. A warm, musky smell wrinkled Enheduanna’s nose, and she reached out to touch the lioness. An attendant ran along …
(Nine Poets Speak) Hear Our Cries by Arlene Bailey

[Editors’ Note: Learn about how the “Nine Poets Speak” series came to be in place here.] Art by Katherine Skaggs, Katherine Skaggs Visionary Artist, Shamanic Healer, Spiritual Teacher Author’s Note: I shared a small portion of this before the Isis Anthology came out. This is a beautiful and profound Invocation to the Great Mother, Auset Isis, imploring her to help this world as it is slowly being destroyed, dismembered and dying via Patriarchy. It is a prayer for our time in the words of the original myth. It is long, but I hope it will speak to you.Oh Great MotherBlessed IsisYou who found the lostpieces of your beloved,You who made whole againthat which you adored,hear the cries of yourdescendants, yourdaughters and sons.Hear the cries of ourwaters and lands,flowers and treesand the animals.We have becomedismembered parts,Death wraiths walking.Blessed IsisPowerful Ancestral CreatrixWe call you to work yourmagic upon us, reconnectingthat which is precious,that which is beautiful,that which is essential,that which is dying.We implore you to protectthe very existence ofAll that exists in this time,for Set walks among us stilldismemberingall that is Good,all that is Sacred,piece by piece by pieceOh Great MotherBlessed IsisQueen of the AllQueen of MagicWork this mystery upon us now,gather the pieces of what’s left,there’s not much and soonthere will be nothing.Great MotherBlessed IsisQueen of the AllWe are dead and dyingas we call out your nameimploring you to find us,collecting our disparate parts.Oh Great MotherProtectress of the Dead and DyingDeath CroneBreathe life back into usbefore it’s too late.Great and Powerful IsisWe are your beloved Osirisand our time is running out.Set grows stronger as familiesare torn apart, children starvingand dying, raped and sold, whilefires rage and destroy the land,contaminating the waters, stoppingtheir flow as billions of animals dieand others go extinct.Set is chopping it… us…into pieces and your beloveds,especially your daughters –for Set’s minions target themand the land the most –are raped, tortured and murderedand will be no more.Great Cosmic MotherYou who carry the power of alchemybreathe life back into all that is dying.You who create life from death andwear the ankh – symbol of immortal life -teacher of women and women’s ways –You who are the sun and moon, earth and starsshelter us in your great wings as youreweave a new world, a new way of being.I call You forth by your names!Auset Isis!Great Mother!Sovereign Queen!Witch of the Night!Keeper of Magic!Goddess and Crone of theMysteries of Life and Death!Alchemist!Thou Who is All that has been,Is and Shall be!Thou most Holy!Powerful Auset IsisI call you forth as Reckonerto hold accountable thoseresponsible for the desecrationof all that is sacred and holy,beautiful and life-giving.Oh Great QueenI call you forth to restorethe Sovereignty of yourdaughters, your sons, theSovereignty of the Land.Powerful and Most Holy IsisWe are your beloved Osirisand our time is running out.Hear My…Our…Prayers.Before it’s too late.Duwa Auset, Duwa*______________________________________________Hear Our Cries: An Invocation by Arlene Bailey ©2020Art and Writing previously published in On the Wings of Isis: Reclaiming the Sovereignty of Auset, Girl God Books, Girl God Books Anthologies*Duwa Auset, Duwa –Thou are Goddess the most High (from the ancient Khemetic language) (Meet Mago Contributor) Arlene Bailey – Return to Mago E*Magazine
(Book Excerpt 5) On the Wings of Isis: Reclaiming the Sovereignty of Auset, ed. by Trista Hendren et al.

Goddess Isis Joey Morris Soft steps through imprinted sand,A Journey repeats,Stepping into the timeless River,To wash my lashed body,Cleansing water and fallen tears meet,I have been broken andI have been discardedTorn apart from the insideOverthrownI toppled from my own seat,To taste only dust in my mouth,Forgetting who I was,I bathe in my remorse,And stand at the altar of my foolishnessNaked before you, abrupt in my presence,Calling out for your blessed wisdom,I have been parchedAnd my body concaves into its shell,Mustering the resilienceTo hope againThe water evaporates,My lips turn to the burning Sun,Whispering Your name,Seeking Your balm,I have been dismemberedBy not belongingA lack of love shadowed my every step,Left me crumbling,Yet I remain,Bathing in Your light,Memories stretch into view,Threatening cataclysm,As you rest Your palm on my browReminding me to partakeOnly of my holinessAnd where all the cracking joints adjoinI reuniteWith all the wounded parts of myselfI live againBy the breath and grace of She;Isis. (To be continued) Details of On the Wings of Isis are found here. https://www.magoism.net/2013/08/meet-mago-contributor-trista-hendren/
(Video) Mago Pilgrimage 2014 by Robert Seaborne and Glenys Livingstone

As a major part of the Mago Pilgrimage to Korea with Dr Helen Hwang in 2014, we pilgrims journeyed to the sacred Mt. Jiri. Our time there began with a gracious meeting with Mister Kim on his verandah: a teacher of a tradition that combines native Korean religion and Confucianism. Then in the afternoon, we pilgrims went for a walk up Mt. Jiri to the Peak of Three Deities – Samsin. Our guide for this was a remarkable man, Maru, who had lived in a cave on the holy Mountain for thirty years. For him the climb up the mountain was a stroll and he was kindly amused at our weaknesses. It was a glorious arrival for those who made it. https://www.youtube.com/watch?v=F-NHGJk3wJo
(Essay) Sacred Sound Healing: Goddess as Music by Jillian Burnett

This Image is the word “SHAKTI” meaning FEMALE DIVINE SPIRITUAL POWER AND AUTHORITY in sanskrit, written in the BONJI/Siddham buddhist scripts used in Japan. For millennia humankind has looked to the celestial spheres as a place of divine music, to a place beyond this world where tones exist in the great void of deep space. In my own way, I too expect that near the black hole is a beautiful symphony of slow tones that move beyond time. Throughout mythology, religious archetypes and cultures of societies everywhere on earth, sounds are ritualized, recognized, formulated and placed within the context of sacredness. Music is recognized as divine. In some cases, as expressed by the choirs of angels, and in others, as in the cases of the Vedic religions such as Buddhism and Hinduism, music is recognized as a form of deity. This paper will express some of the aspects of the divine feminine as she is recognized musically. My main focus will be in the Buddhist and Hindu religious pantheon, and my reference is both Vedic and tantric; the Kali Sahasranama stotram. Aspects of providence include ability to heal all illnesses, to move from all perceived negative states, and to transcend all concerns of body and mind as well as suffering in all of its forms. For those who maintain a goddess centered lifestyle, they recognize the divinity of the cosmic mother, the earth mother, the spirit mother, and the Goddess in all forms as she appears. To connect with Goddess further, I will begin to briefly explain cosmic sound healing. Considering that all that exists in the perceivable universe is energy and matter in the great oneness and apparent duality, the expression of existence of all beings and all phenomena includes sounds and music. Music is frequency and time, along with pauses and movement and layers increasing in aspects of volume and speed and varying with pulses and rhythms and forms of sequencing tones that we call melodies. And we think of them as sad or happy oftentimes, or both mixed and we apply ideas and concepts to them, to further complicate their existence. But, as beauteous as they are, they also are waves of sound. Sounds travel in wave forms. And solid matter, solid mass, is inversely proportional to light energy, as we understand particles and waves in their solid and electromagnetic states. All states of all existence are known as Goddess. And when she takes the form of sound, those are the sacred vibrations which are known to have the power to heal. Fundamentally, I examine closely the Sri Kalisahasranama stotram, whereupon the one thousand names of the Great Mother Goddess are contained. It is beyond the scope of this short assayance to express every name ever given across all centuries and all languages on Earth; but these names are meaningfully expressed to me in Sanskrit, as I know them through Hindi, which is known as the ‘language of song.’ The language of song derives from its mother Sanskrit where these names of the Goddess descend down the ages handed down from teacher to student across millennia. For those interested in cosmology; Goddess is literally in the form of vibration. When she exists in sound form, some call that bija. Bijarupa is one of her names which suggests that she takes the form or rupa of sound itself. So, as each stellar configuration and cosmic object has a frequency and a sound identity, the Goddess is expressed in that particular form or configuration, and it is then that she is identified with a unique bija. The word bija additionally means seed. Ideally this seed is the tonic, the modal center of the song. And Goddess loves songs. The cosmos is a divine musical ordering, each planet and celestial body sending a unique frequency which reaches earth as sound and light both. For those interested in the meditative practice, I have conducted sadhanas (extensive rituals) and pujas (prayer offerings) always with sound and music as part of the vehicle for energy movement. At this time I have three means whereupon the sound form of Goddess is deeply ingrained in my practice and consciousness. In one way, I listen to the tones, and achieve samadhi, what is called rigpa or perhaps gnosis to the western spiritualists. This possibly can be expressed as deep trance-state. With music, I lose my ego and completely dissolve into the greater vibration of the cosmos. For tantrikas, this is the secret of dissolution that will allow the space for compassion to arise. In another sense, I use music as the sacred offering for my ancestors, for all sentient beings, and for whatever specific healing purpose I would aid or send aid to another; in this shamanic way, the music pacifies the problems of spirit which can cause bodily ills. In the tonal sense, I intone the Goddess inside my voice box, literally invoking her inside of my body, being a part of her, and partnering with her, as she is part of me. That oneness, is the absolute state; it is called anuyoga tantra, or it is called evocation or possession by spiritualists, but ultimately, it calls to the divine feminine energy principally known as Goddess by intoning her. Intonation is in the body. For example, if I want to aid to heal someone, I will use a frequency for a planet that I know will help in healing. Thus, the frequency of the planets which have their own tonal sound I intone in my body, thus adding the celestial object’s power- which is the form of goddess as planet to the sound form of goddess, as I call to her from inside myself. I heal from a place of compassion this way. For those looking for a way to practice the healing gifts of the goddess, I will list a few sound healing techniques that I have seen work with positive results in a corporal sense. There was a time when I had seen …
(Essay 4) Reinterpreting Female Figures in the Bible by Francesca Tronetti

[Author’s Note; I am going back to feminist reinterpretations of the Bible, this one focusing on the work of Alice Bellis. I especially love her reexamination of Ruth. I remember watching the movie on TCM when I was in middle school, and it stuck with me. Even in the movie, made in 1960, Ruth is an active character, choosing her destiny and not passively accepting men’s plans for her. That is a definite lesson many interpretations of the story leave out, focusing instead on Boaz as the hero and YHWH’s protection.] Male interpretations of the Bible have often been criticized for opposing women and feminism. This opposition to women has spread to some sects of the three religions, which draw their foundations from this source material: Judaism, Christianity, and Islam. In this essay series, I have focused my research on Christianity and Judaism, hoping to encourage those who study Islamic interpretations of the text to continue the discussion. Even when the text itself seems to have a good message regarding hope or love, in the past, the overarching teaching of the Church and Synagogue has been that women are lesser beings, lesser in God’s sight, and less worthy of respect or protection. In fact, in the Orthodox Jewish community, the daily morning prayers recited by the men include their thanks to God that they were not born women. This kind of devaluation of women “justified” by sacred text is what finally ended my worship in the Catholic Church. It was not the teachings of Christ; I still consider myself a Goddess follower of his message to love each other and help those in need. It was what I saw as the Church’s hatred for women, for women’s ideas, for women’s very right to be free that ended our relationship. Philosopher and Jewish ethicist Anya Topolski experienced this same problem, but her struggle did not end her practice of Judaism but enhanced it. Topolski writes, “Being born a Jew means being required to challenge the world and G-d. … It is as if struggling is the unspoken root of all of Judaism’s rituals and rules.”[1] It is this constant struggle with the text that brought her attention to the story of Rebekah, which she believes lies at the root of Judaism’s unfair treatment of women because she helps her son Jacob trick his father Isaac into blessing Jacob as YHWH intended instead of his elder brother Esau as tradition demanded. Eliezer, a servant of Issac, meets Rebekah at a well where she gives him water. Rebekah is a remarkable woman; her genealogy lists her grandmother rather than just the father’s line, and unlike all other women in the Bible, Rebekah is given the choice to follow a stranger to meet her husband. Topolski rescues Rebekah’s good name, pointing out that while Isaac was weak, Rebekah became the keeper of the covenant and put her faith in G-d over tradition. Rebekah’s story is about a woman of true faith, belittled by the passage of time and male interpretation. It has only been through a reexamination of the text using a feminist lens that she has been redeemed. If we take Topolski’s understanding of the struggle to challenge the word of G-d and to rediscover the strong and faithful women of the Bible who have been made invisible by centuries of male-only interpretation, then women of faith can find a new meaning in the traditions without being driven away. Within the texts, there are numerous references to female prophets, such as Miriam, the sister of Moses. We also find women’s participation in religious festivals or rituals, such as the women who baked cakes for the Queen of Heaven in the book of Jeremiah. We know from studying other societies that Goddess cults like those in ancient Greece had female priestesses and sometimes excluded men altogether. Goddess cults attract, and their festivals, feasts, and rituals are oriented toward women. It is logical to believe that if we find evidence in the biblical and extra-biblical texts of a female divinity or Goddess worshiped by the ancient Israelites, women would not only have participated in these rites but would have had central positions of power. In the Hebrew Bible, we find references to named Goddesses such as Asherah, Astarte, and the unnamed Queen of Heaven, a figure that I have written about previously in the journal S/HE. Conclusion The sacred texts that form the basis of Judaism and Christianity have long been problematic for women and minority peoples. Used to justify marginalization and horrible treatment in the name of saving souls. When these people looked for figures in the text they could relate to, the accepted interpretation of the text hindered them. Within the last century, we have seen a rise in published works by marginalized groups that returned to the original texts and reexamined them through the lens of feminism and humanism. So many entrenched ideas that were taken for granted have been reevaluated, even within the established hierarchy, such as the idea that biblical figures such as Jesus were white with blond hair. Those who studied the text used anthropology and archaeology to understand the world the women named in the Bible lived in and to put their actions into context. Rather than looking at their actions from the surface, they looked deeper into the culture and society the women existed in to see how remarkable they were. Ruth left her homeland and faith to follow her mother-in-law back to the land of her husband’s people. She found a husband she respected rather than one she was expected to marry. Rebekah followed YHWH’s intention and had her son Jacob receive his father’s blessing, defying tradition but putting her faith in the Divine. If those who seek solace in the text do so with faith in their hearts and take the time to understand the ancient societies in which it was written, they will find that there is a place for them …

(Special Post 2) "The Oldest Cilivization" 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.
(Special Post Mother Teresa 2) A Role Model for Women? by Mago Circle Members

[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.] Part II: We Disagree! Stand up for what you believe but be open-minded! Naa Ayele Kumari: I am going to step away from the common responses and say this… Binary is only no in betweens if you choose sides and can’t see the whole. I have been a part of black consciousness movements and women’s movements and both have the capacity for progress as well as extreme viewpoints. Both have the capacity to become so hypercritical that the movement itself transcends common human compassion and understanding. Mother Teresa was a human being with flaws and goodness. She had a public image and private fears and insecurities.. l like all of us. She lived her life the best way she knew how.. Like all of us. She made mistakes.. misjudgments.. Like all of us. But she also DID help and inspire others to help too. It is this dualistic thinking that forces people to feel like they have to assign the label of good or bad and no in between. None of us are all good or all bad.. so it seems to me that to label her has an evil traitor who let people die is no better than labeling her an Angel of god who did no wrong. She was a woman who lived her life and managed to come to worldwide fame and inspire others to love at a time and in an institution that was highly patriarchal and women were not raised up at all. Mother Goddesses in Africa were known for great nurturing and care symbolized by carrying a baby and also carried a machete on the other side for justice. This was the fine balance of wholeness…she was the gentle rain and the storm.. This was binary, but not one or the other but both.. Opposite ends of the same pole. [H]: I’m having a powerful visceral effect from this conversation. I feel as if I’m going to vomit violently. Mother Teresa comes to me in dreams and meditations. Makes me wonder what kind of person I’m seen as if I attract her energy. I have always felt so much love for her. Naa Ayele Kumari: If she comes in your dreams and it has been healing for you… Allow it/ her to continue to be healing for you. Its all about love and anything that is not love… Leave it be.. Vomiting is rejecting something that doesn’t belong with you. Embrace love my sister. Antonia McGuire: I think we may all agree that all belief systems initially began to promote a sense of goodness or fairness to some degree, but over time they are corrupted and produce both advantages and disadvantages. Donna Snyder: Yes, Gandhi, too. Back in the 90’s when I was in a band/performance art troupe called Central Nervous System, I shocked all the guys in the band coming out with an improv in response to a melody played on a banjo tuned like a sitar, called exactly that-Yes, Gandhi. Now make no mistake, he is one of my heroes, devoid of the falsified sentimentality that clings to MT. Gandhi’s work was for the world, for the masses, not for the appropriately humbled. Yet I spoke out about his sexual practices, his use of female bodies. Telling the truth about a hero requires courage. Retreating into a blind defense of a myth is a form of ethical cowardice. Anne Wilkerson Allen: Strangely I had a discussion with someone about the “hero’s journey” moving from metaphorical to physical being part of the problem…..when the “demons” are human instead of our own flaws, there seems to be a tendency to point the finger (and gun barrel) elsewhere. [B]: Fascinating & thought-provoking conversation, all. I think the biggest stumbling block I have with MT is how her acceptance of the dogma of the Catholic church blinded her to seeing and then being moved by the suffering of others enough to do something to alleviate & not vicariously celebrate it. No wonder she “suffered a lack of connection with the Divine”. This crisis with her spirituality seems to have been divorced from her and others’ body wisdom. Self-abnegation (perhaps not the same as “sacrifice”) ultimately backfires because some small part of us insists, “I am worthy!” To which I say, “We are all worthy!” [H]: I do not see or feel that she vicariously celebrated the suffering of others. I feel that she devoted her life to deeply loving and serving the poorest of the poor. I have not been to Calcutta and I have also seen some unimaginable poverty in India that is not like anything that I’ve been exposed to before. I truly believe that she had a very deep way of working with suffering that is not necessarily visible to those more accustomed to modern medical intervention and the resources available for such. I have participated in a very small amount of poverty medicine and the resources that we take for granted are just not readily available to MANY. I learned very powerfully from my experience how blessed and fortunate and often very careless we really are with our precious resources. This discussion has been a learning experience for me. I am trying to not take the critical comments […]
(Special Post 2) Nine-Headed Dragon Slain by Patriarchal Heroes: A Cross-cultural Discussion by Mago Circle Members

[Editor’s Note: This and the ensuing sequels are a revised version of the discussion that has taken place in The Mago Circle, Facebook group, since September 24, 2017 to the present. Themes are introduced and interwoven in a somewhat random manner, as different discussants lead the discussion. The topic of the number nine is key to Magoism, primarily manifested as Nine Magos or the Nine Mago Creatrix. Mago Academy hosts a virtual and actual event, Nine Day Mago Celebration, annually.] Helen Hye-Sook Hwang: Here is another image of the nine-headed Lernaean Hydra slain by Herakles. https://simple.wikipedia.org/wiki/Hydra_(mythology)… Glenys Livingstone: Yes, the Hercules story is more documentation of the Old Battle, of the rise of the “hero” to slay the Mother, when in the earliest of times he served with his beauty and labours. It is so interesting to see the analogies in other cultures/places as you are doing Helen, especially in Asia – it seems important work. Your perseverance is paying off, and will. Helen Hye-Sook Hwang: Glenys, I am re-reading a book on Chinese mythology and found a lot more on the nine Magoist symbolism. Someday, I hope to write about the topic in its own right. Glenys Livingstone: This chapter’s work is good re the Old Battle in Greek mythology: Valaoritis, Nanos. “The Cosmic Conflict of Male and Female in Greek Mythology”, in From the Realm of the Ancestors: An Anthology in Honor of Marija Gimbutas. Joan Marler (ed). Manchester CT: Knowledge, Ideas and Trends Inc., 1997, p.247 – 261. Helen Hye-Sook Hwang: Now back to the female divine who is depicted with the nine heads. See the nine-headed Guanyin/Kannon/Gwaneum. Also note that her icon comes in eleven-headed (the 8 Daughters and the Triad Creatrix, which makes eleven). http://www.onmarkproductions.com/html/kannon.shtml Helen Hye-Sook Hwang: The symbol of nine dragons was adopted by imperial China. See the Nine Dragon Wall China. https://en.wikipedia.org/wiki/Nine-Dragon_Wall Helen Hye-Sook Hwang: We connect the dots. When Guanyin is depicted with nine dragons, it conveys that the nine symbolism was/is once deemed sacred. https://i.pinimg.com/originals/4a/17/b3/4a17b33d9a4ae53bad6466a0eaf11722.jpg How popular the Guanyin icon, three headed and eight armed, to this day! Simply Google “eight armed Guanyin.” Below is from the Late Ming Dynasty, China. https://www.google.com/search?q=eight%20armed%20guanyin… She comes in a different name, Ushnishavijaya, in Tibetan Buddhism. https://www.himalayanart.org/items/65445 Helen Hye-Sook Hwang: We can draw that the female deity such as Guanyin and Ushnishavijaya, just to name two, is venerated in association with the nine symbolism. Within the mytho-history of Magoism, I infer that Guanyin or Ma Guanyin is a persona embodying Goma, the Magoist Shaman ruler of Danguk (3898 BCE-2333 BCE), the head of Nine Hans (Magoist Koreans). Note that Magoist shamans or priestesses are called “Mago.” See my essay, “Goma, the Shaman Ruler of Old Magoist East Asia/Korea and Her Mythology,” in Goddesses in Myth, History and Culture (Lytle Creek, CA: Mago Books), 2018. The insight that the major Goddesses in East Asia and beyond point to the same and old divine persona is NOT farfetched, considering that the nine-headed snake or dragon representing the female sovereignty of pre-patriarchal times is slain by male heroes across cultures. Judy E Foster: I’d have to agree with you here. As usual, interesting information! Patty Kay: My meditation this morning was on a history of mysticism. While I’m in the midst of appropriating all of the wonderful beliefs I find here, I also have found a strand in my own tradition that helps me understand why all the Divine Feminine stuff makes so much sense to me. I’ve been trying to determine when the patriarchal world view took over. According to this history, mysticism began to emerge in about 800 to 500 BCE. Could it be that mysticism kept alive the ancient understanding of the cosmos? This is just speculation, but in it I’m answering my own questions. (To be continued) Join us in The Mago Circle https://www.facebook.com/groups/magoism/.

(Essay) Winter Solstice/Yule within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 5 of the author’s book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Dates for Winter Solstice/Yule Southern Hemisphere – June 20 – 23. Northern Hemisphere – December 20 – 23 This Seasonal Moment is the ripe fullness of the Dark Womb and it is a gateway between dark and light. It is a Birthing Place – into differentiated being. Whereas Samhain/Deep Autumn is a dark conceiving Space, it flows into the Winter Solstice dark birthing Place – a dynamic Place of Being, a Sacred Interchange. This Seasonal Moment of Winter Solstice is the peaking of the dark space – the fullness of the dark, within which being and action arise. It is the peaking of emptiness, which is a fullness. As cosmologist Brian Swimme describes: the empty “ground of being … retains no thing.” It is “Ultimate Generosity.”[i] In Vajrayana Buddhism, Space is associated with Prajna/wisdom – out of which Upaya/compassionate action arises. Space is highly positive – something to be developed, so appropriate action may develop spontaneously and blissfully.[ii] In Old European Indigenous understandings, the dark and the night were valued at least as much as light, if not more so: time was counted by the number of nights, as in ‘fortnights,’ and a ‘day’ included both dark and light parts … it was ‘di-urnal’. I have been careful with my language about that inclusion in the ceremonial ‘Statement of Purpose’ for each Seasonal Moment. This awareness is resonant with modern Western scientific perceptions about the nature of the Universe: that it is seventy-three percent “dark energy,” twenty-three precent “dark matter,” four percent “ordinary matter.”[iii] The truth is that we live within this darkness: it is the Ground of all Being. In Pagan traditions since Celtic times, and in many other cultural traditions, Winter Solstice has been celebrated as the birth of the God; and in Christian tradition since about the fourth century C.E., as the birth of the saviour. But there are deeper ways of understanding what is being born: that is, who or what the “saviour” is. In the Gospel of Thomas, which was not selected for biblical canon, it says: “If you bring forth what is within you, what you bring forth will save you.”[iv] This then may be the Divine Child, the “Saviour”: it may be expressed as the new Being forming in the Cosmogonic Womb,[v] who will be born. We may celebrate the birth of the new Being, which /who is always beyond us, beyond our knowing … yet is within us, burgeoning within us – and within Gaia. What will save us is already present within – forming within us. The Winter Solstice story may emphasize that what is born, is within each one – the “Divine” is not “out there”: it may be said, and expressed ceremoniously, that we are each Creator and Created. We may imagine ourselves as the in-utero foetus – an image we might have access to these days from a sonar-scan during pregnancy. This image presents a truth about Being: we are this, and it is within us, within this moment. Every moment is pregnant with the new. It will be birthed when holy darkness is full. Part of what is required is having the eyes to see the “new bone forming in flesh,” scraping our eyes “clear of learned cataracts,”[vi] seeing with fresh eyes. That is what the fullness of the Dark offers – a freshening of our eyes to see the new. And the process of Creation is always reciprocal: we are Creator and Created simultaneously, in a “ngapartji-ngapartji”[vii] way. We are in-formed by that which we form. In Earth-based religious practice, the ubiquitous icon of Mother and Child – Creator and Created – expresses something essential about the Universe itself … the “motherhood” we are all born within. It expresses the essential communion experience that this Cosmos is, the innate and holy Care that it takes, and the reciprocal nature of it. We cannot touch without being touched at the same time.[viii] We may realize that Cosmogenesis – the entire Unfolding of the Cosmos – is essentially relational: our experience tells us this is so. The image of The Birth of the Goddess on the front cover of my book PaGaian Cosmology expresses that reciprocity for me, how we may birth each other and the healing/wholing in that exchange. It is a Sacred Interchange. And it is what this Event of existence seems to be about – deep communion, which both Solstices express. Babylonian Goddess, Ur 4000-3500 BCE. Adele Getty, Goddess, 33. Birthing is not often an easy process – for the birthgiver nor for the birthed one: it is a shamanic act requiring strength of bodymind, attention, courage, and focus of the mother, and resilience and courage to be of the new young one. Birthgiving is the original place of ‘heroics,’ which many cultures of the world have never forgotten, perhaps therefore better termed as “heraics.” Patriarchal adaptations of the story of this Seasonal Moment usually miss the Creative Act of birthgiving completely, usually being pre-occupied with the “virgin” nature of the Mother which is interpreted as having an “intact hymen.” The focus of the patriarchal adaptation of the Winter Solstice story is the Child as “saviour”: even the Mother gazes at the Child in most Christian icons, while in more ancient images Her eyes are direct and expressive of Her integrity as Creator. NOTES: [i] Swimme, The Universe is a Green Dragon, 146. [ii] See Rita Gross, “The Feminine Principle in Tibetan Vajrayana Buddhism.” The Journal of Transpersonal Psychology 179-192. [iii] These figures as told by cosmologist Paul Davies with Macquarie University’s Centre for Astrobiology, Australia. [iv] Elaine Pagels, Beyond Belief: the Secret Gospel of Thomas, saying number 70. See https://www.pbs.org/wgbh/pages/frontline/shows/religion/story/thomas.html . [v] Melissa Raphael’s term, Thealogy and Embodiment, 262. [vi] The quotes come from a poem by Cynthia Cook, “Refractions,” Womanspirit (Oregan USA, issue 23, March 1980), 59. [vii] This is an Indigenous Australian term for reciprocity – giving and receiving at the same time. I explain it a bit further in PaGaian Cosmology, 256-257. [viii] An expression from Abram, The Spell of the Sensuous, 68. REFERENCES: Abram, David. The Spell of the Sensuous. New York: Vintage Books, 1997. Getty, Adele. Goddess: Mother of Living …
Lammas/Late Summer in PaGaian tradition By Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 5 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. Traditionally the dates for this Seasonal Moment are: Southern Hemisphere – Feb. 1st/2nd Northern Hemisphere – August 1st/2nd however the actual astronomical date varies. See archaeoastronomy.com for the actual moment. Lammas table/altar Lammas, as it is often called[1], is the meridian point of the first dark quarter of the year, between Summer Solstice and Autumn Equinox; it is after the light phase has peaked and is complete, and as such, I choose it as a special celebration of the Crone/Old One. Within the Celtic tradition, it is the wake of Lugh, the Sun King, and it is the Crone that reaps him. But within earlier Goddess traditions, all the transformations were Hers[2]; and the community reflected on the reality that the Mother aspect of the Goddess, having come to fruition, from Lammas on would enter the Earth and slowly become transformed into the Old Woman-Hecate-Cailleach aspect …[3] I dedicate Lammas to the face of the Old One, just as Imbolc, its polar opposite on the Wheel in Old European tradition, is dedicated to the Virgin/Maiden face. The Old One, the Dark and Shining One, has been much maligned, so to celebrate Her can be more of a challenge in our present cultural context. Lammas may be an opportunity to re-aquaint ourselves with the Crone in her purity, to fall in love with Her again. I state the purpose of the seasonal gathering thus: This is the season of the waxing dark. The seed of darkness born at the Summer Solstice now grows … the dark part of the days grows visibly longer. Earth’s tilt is taking us back away from the Sun. This is the time when we celebrate dissolution; each unique self lets go, to the Darkness. It is the time of ending, when the grain, the fruit, is harvested. We meet to remember the Dark Sentience, the All-Nourishing Abyss, She from whom we arise, in whom we are immersed, and to whom we return. This is the time of the Crone, the Wise Dark One, who accepts and receives our harvest, who grinds the grain, who dismantles what has gone before. She is Hecate, Lillith, Medusa, Kali, Erishkagel,Chamunda, Coatlique – Divine Compassionate One, She Who Creates the Space to Be. We meet to accept Her transformative embrace, trusting Her knowing, which is beyond all knowledge. Lammas is the seasonal moment for recognizing that we dissolve into the “night” of the Larger Organism of whom we are part – Gaia. It is She who is immortal, from whom we arise, and into whom we dissolve. This celebration is a development of what was born in the transition of Summer Solstice; the dark sentient Source of Creativity is honoured. The autopoietic space in us recognizes Her, is comforted by Her, desires Her self-transcendence and self-dissolution; Lammas is an opportunity to be with our organism’s love of Larger Self – this Native Place. We have been taught to fear Her, but at this Seasonal Moment we may remember that She is the compassionate One, deeply committed to transformation, which is actually innate to us. Whereas at Imbolc/Early Spring, we shone forth as individual, multiforms of Her; at Lammas, we small individual selves remember that we are She and dissolve back into Her. We are the Promise of Lifeas was affirmed at Imbolc, but we are the Promise of Her- it is not ours to hold. We identify as the sacred Harvest at Lammas; our individual harvest isHer Harvest. We are the process itself – we are Gaia’s Process. Wedo not breathe (though of course we do), we borrow the breath, for a while. It is like a relay: we pick the breath up, create what we do during our time with it, and pass it on. The harvest we reap in our individual lives is important, andit is for us only short term; it belongs to the Cosmos in the long term. Lammas is a time for “making sacred” – as “sacrifice” may be understood; we may “make sacred” ourselves. As Imbolc was a time for dedication, so is Lammas. This is the wisdom of the phase of the Old One. She is the aspect that finds the “yes” to letting go, to loving the Larger Self, beyond all knowledge, and steps into the power of the Abyss; encouraged and nourished by the harvest, She will gradually move into the balance of Autumn Equinox/Mabon, the next Sesaonal Moment on the year’s cycle. References: Durdin-Robertson, Lawrence. The Year of the Goddess.Wellingborough: Aquarian Press, 1990. Gray, Susan. The Woman’s Book of Runes.New York: Barnes and Noble, 1999. Livingstone, Glenys. PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. NE: iUniverse, 2005. McLean, Adam. The Four Fire Festivals. Edinburgh: Megalithic Research Publications, 1979. Notes: [1]See note 3. [2]Susan Gray, The Woman’s Book of Runes,p. 18. This is also to say that the transformations are within each being, not elsewhere, that is the “sacrifice” is not carried out by another external to the self, as could be and have been interpreted from stories of Lugh or Jesus. [3]Lawrence Durdin-Robertson, The Year of the Goddess, p.143, quoting Adam McLean, Fire Festivals,p.20-22. Another indication of the earlier tradition beneath “Lughnasad” is the other name for it in Ireland of “Tailltean Games”. Taillte was said to be Lugh’s foster-mother, and it was her death that was being commemmorated (Mike Nichols, “The First Harvest”, Pagan Alliance Newsletter NSW Australia). The name “Tailtunasad” has been suggested for this Seasonal Moment, by Cheryl Straffon editor of Goddess Alive! I prefer the name of Lammas, although some think it is a Christian term: however some sources say that Lammas means “feast of the bread” which is how I have understood it, and surely such a feast pre-dates Christianity. It is my opinion that the incoming Christians preferred “Lammas” to “Lughnasad”: the term itself is not Christian in origin. The evolution of all these things is complex, and we may evolve them further with our careful thoughts and experience.
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 grain itself as Mother … Corn Mother being one of those images – She who feeds the community, the world, with Her own body: the Corn, the grain, the food, the bread, is Her body. She the Corn Mother, or any other grain Mother, was/is the original sacrifice … no need for extraordinary heroics: it is the nature of Her being. She is sacrificed, consumed, to make the people whole with Her body (as the word “sacrifice” means “to make whole”). She gives Herself in Her fullness to feed the people …. the original Communion. In cultures that preceded agriculture or were perhaps pastoral – hunted or bred animals for food – this cross-quarter day may not have been celebrated, or perhaps it may have been marked in some other way. Yet even in our times when many are not in relationship with the harvest of food directly, we may still be in relationship with our place: Sun and Earth and Moon still do their dance wherever you are, and are indeed the Ground of one’s being here … a good reason to pay attention and homage, and maybe as a result, and in the process, get the essence of one’s life in order. One does not need to go anywhere to make this pilgrimage … simply Place one’s self. The seasonal transition of Lammas may offer that in particular, being a “moment of grace” – as Thomas Berry has named the seasonal transitions, when the dark part of the day begins to grow longer, as the cloak of darkness slowly envelopes the days again: it is timely to reflect on the Dark Cosmos in Whom we are, from Whom we arise and to Whom we return – and upon that moment when like Corn Mother we give ourselves over. This reflection is good, will serve a person and all – to live fully, as well as simply to be who we are: this dark realm of manifesting is the core of who we are. And what difference might such reflection make to our world – personal and collective – to live in this relationship with where we are, and thus who we are. We all are the grain that is harvested and all are Her harvest … perhaps one may use a different metaphor: the truth that may be reflected upon at this seasonal moment after the peaking of Sun’s light at Summer Solstice and the wind down into Autumn, is that everything passes, all fades away … even our Sun shall pass. All is consumed. So What are we part of? (I write it with a capital because surely it is a sacred entity) And how might we participate creatively? We are Food – whether we like it or not … Lammas is a good time to get with the Creative plot, though many find it the most difficult, or focus on more exoteric celebration. May we be interesting food[i]. We are holy Communion, like Corn Mother. Meet Mago Contributor Glenys Livingstone NOTES: [i] This is an expression of cosmologist Brian Swimme in Canticle to the Cosmos DVD series.
(Video) A Beltaine Ceremony by Glenys Livingstone Ph.D.

Beltaine/High Spring: the traditional dates are Southern Hemisphere – October 31st or 1st November Northern Hemisphere – April 30th (May Eve) or 1st May The actual astronomical date varies, and it is the meridian point or cross-quarter day between Spring Equinox and Summer Solstice, thus actually a little later in early November for S.H., and early May for N.H., respectively. https://www.youtube.com/watch?v=pODpbkzfrIU 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, music, and voice wherever you please. I have made short spaces in the video where it may be paused. The script for this Beltaine ceremony is offered in Chapter 8 of my book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony, with all acknowledgements and references there. 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 name the direction, which I only do at the beginning. The images used are a collage of footage and photos from the 2024 Beltaine ceremony at my place in Wakka Wakka country, South East Queensland Australia, and from previous Beltaine ceremonies that I facilitated over the decades in MoonCourt, Goddess ceremonial space, in Gundungurra and Darug country, Blue Mountains Australia. To enhance participation in the ceremony, you may like to have the following: the element of Water flavoured with rose water. the element of Earth in a large dinner plate and card paper large enough for handprints, along with a bowl of water for washing hands after. a small bouquet of scented flowers and/or herbs for the element of Air. a firepot for the element of Fire. This may be a clay pot of sand into which a small amount of methylated spirits will be poured and lit: it produces a soft flame that will not set off fire alarms, though care should still be taken. a larger firepot or two – either near the altar or located where suitable, for either leaping the flames, or simply passing your hand over flames. This firepot may be a larger version of the one for the element of Fire. coloured ribbons, ideally attached to a pole/tree, but it is possible to manage this rite in another creative manner. a pink ring cake, topped with rose water and honey and petals, sliced ready for serving, but whole. sweet pink wine/juice and glasses for serving. Dance Instructions: Celebrant as #1, person next on right as #2. All 1’s face right, all 2’s face left. All 1’s go in & under first, all 2’s go out & over first. The chant for the dance around the tree (a “Novapole” in the Southern Hemipshere, a “Maypole” in the Northern Hemisphere): “We are the Dance of the Earth, Moon and Sun We are the Life that’s in everyone We are the Life that loves to live We are the Love that lives to love.” (Note: This is a slight variation of the chant written and taught to me by thea Gaia. Music credits: A few clips from Coral Sea Dreaming by Tania Rose: https://www.taniarose.net A clip from Benediction Moon by Pia from her album by that name, New World Music, 1998. A clip from “Shedville 28th Nov 05” by Nick Alias, who has generously shared his music, and given permission for me to use it. Image credits: Ishtar (Middle East, 1000 BCE), Hallie Iglehart Austen, The Heart of the Goddess, p.131. Aphrodite (Europe, 300 BCE), Hallie Iglehart Austen, The Heart of the Goddess, p.133. Xochiquetzal (Mayan, 8th century CE), Hallie Iglehart Austen, The Heart of the Goddess, p.135. Inanna/Ishtar (Mesopotamia 400 B.C.E.), Adele Getty, Goddess: Mother of Living Nature, p.39. Birth of the Goddess, Erich Neumann, The Great Mother, plate 155. Milky Way photo: Akira Fujii, David Malin images. Beau Ravn’s “Goddess” and “God” artworks (2000). Sri Yantra (1500 CE.), A.T. Mann and Jane Lyle, Sacred Sexuality, p.75.
(Music) Songs for Samhain by Alison Newvine

The season of Samhain is upon us. This playlist is an offering for this descent into the sacred darkness, and a companion for the journey into the underworld. Invocation of Witches features music by Loreena McKennitt, Marya Stark, Inkubus Sukubus, Wendy Rule, my band Spiral Muse, and many others. It is a soundtrack for ceremony and each song expresses a different face of the spirit of the witch. May this Samhain season guide you gently into the dissolution of what no longer serves, the honoring of what is complete and the cultivation of the inner space that will gestate what is yet to come. https://open.spotify.com/playlist/2CFNoH9exhloz3w95P3Rlb?si=270cf01fabb8421c https://www.magoism.net/2023/10/meet-mago-contributor-alison-newvine/
(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!

(Mago Stronghold Essay 1) The Forgotten Primordial Paradise by Helen Hye-Sook Hwang, Ph.D.

Part I Multivalent Meaning of Mago Stronghold Mago Stronghold (麻姑城, Mago-seong) refers to the center of the world (axis mundi) in the Magoist Cosmogony. It is a metaphor for the Source/Origin/Womb of Life for terrestrial beings. Mago Stronghold represents the forgotten paradise of the Great Goddess in patriarchy. In patriarchal times, it has become a code to unlock the hidden S/HE Reality. As one’s life in the body and mind is the very proof for the first mother, “Mago,” from whom one comes, the existence of Mago Stronghold in toponym and meaning is the very token to prove vital for the primordial home of terrestrial beings, also called the Earth. The Mago Stronghold talk, upon being fully deciphered, merits the bird’s eye view of human history from the cosmogonic beginning of the Great Goddess to this day. Its message is, among others, we are NOT locked out from the blissful time of S/HE beginning. We are NOT disconnected from our ancestors and deities. And we are NOT substantively different from our non-human sojourns. All in WE are found in Mago Stronghold. I present my investigation of Mago Stronghold, rather than a new theory, as an alternative mode of perceiving reality. The Mago Stronghold talk answers the ultimate question of “who I am” as a person and why we are here in our life journey. It is meant to engender metamorphosis, the process of awakening and navigating in S/HE Reality, for both an individual and the collective. We realize that no one is bound to patriarchal reality except those who create it. WE are HERE/NOW. However, the full-fledged implication of Mago Stronghold can’t be unveiled without naming the systemic working of mental blocks and lifting the limit. Official (read patriarchal) historiography is not the place where we nest our conversation. Linear thinking can’t help us arrive at the Scene. Thinking within ethnocentric and nationalist grids is among the mental blocks. We are invited to explore a whole new/old/original way of seeing and knowing matters. You and I across cultures, nationalities, and geographies have a lot in common to talk and think about. Precisely, the Mago Stronghold talk bridges the gap among moderns. Its implication is NOT confined to Korea or East Asia. One may wonder how it is so? The concept of Mago Stronghold, remembered by East Asian Magoists, concerns the common origin of all beings on Earth. Discourse on the Great Goddess/Primordial Mother/Creatrix can’t be parochial by nature. It maps out the gynocentric consciousness of WE, which redefines national/cultural identities as consanguineous. The Mago Stronghold talk works at multi-dimensions crisscrossing and connecting the personal and the collective, the local and the universal, and the physical and the symbolic. Mago Stronghold found across Korea and China is no ordinary cultural or historical landmark. It is also equated with Mago Mountain or Triad Mountain. The extant toponym of Mago Stronghold is a door to the Other Realm of the Great Goddess. Precisely, it signifies the Primordial/Perennial Home for not only the Mago Clan (Mago and HER divine and human descendants) but also all terrestrial beings, according to the Magoist Cosmogony. “Mago Stronghold” is an eponym for such socio-natural-architectural variations as castles, citadels, mountain villages, fortresses, stone walls, earthen walls, and ultimately the Earth. It is etiological, explaining the gynocentric origin of the axis mundi and the sacred mountain reverence known in many ancient worlds. Macrocosmically, Mago Stronghold refers to the Earth, the Splendid Land of the Primordial Mother. Residing in the Big Dipper (Seven Stars),[1] Mago governs the solar system and chooses the Earth as HER Garden.[2] S/HE delegates HER divine and human offspring to cultivate sonic resonance in harmony with cosmic music. In that sense, Earth IS HER Civilization. Its literal meaning, the Stronghold of the Great Goddess, conveys that all Earth’s civilizations are born of the Great Goddess. The Mago Civilization of Earth is aligned with the Law of Nature established by the marvelous working of the Great Goddess. Nature reflects HER Majestic Work. When the Creatrix (Cosmogonic Matrix) is made unthinkable, if not erased, in the course of patriarchal mytho-history, Mago Stronghold stands as an enigmatic cultural icon. It comes to us as a code to decipher. Much is to be unveiled for HER Paradise to be reinstated in the collective mind of humanity. Euphemisms that are severed from the Magoist implication in the course of history are linked back to the original Magoist words. The Mago Stronghold Code enchants us to the holistic view of the Great Goddess, the WE consciousness in S/HE, that is tabooed in patriarchy. Reminding people of the common origin from the Primordial Mother, Mago Stronghold opens a new horizon of the gynocentric reality, WE/HERE/NOW. We have been part of the Grand Plan of the Great Goddess. When it comes to the female, official historiography, which is after all a product of the patriarchal dominant group, offers little to, if not obstructs, the researcher. The history it calls is nothing other than a self-aggrandizing distorted view of the past events, or rather an imposed false view of the past by patriarchal colonizers. Patriarchal history should be called pseudo-history. It concerns not truth but domination and self-expansion. The history of self-sharers/altruists/Magoists never dies for it is about re-membering of all in WE. What happened is never left unanimated, according to the Law of Nature. It can’t be erased, for truth is the language of Life. As such, the collective memory that ancient (read pre-patriarchal) Magoists were the bearers of the Magoist royal lineage has survived official East Asian (read Sinocentric) historiography. It is imbued in such socio-cultural data as lore, literature, art, and place-names, as well as the so-called apocryphal texts. My task here is to decode the meaning of Mago Stronghold, unearthing non-official data and reading them between the lines of written records. (To be continued) See Meet Mago Contributor Helen Hye-Sook Hwang, Ph.D. [1] The Big Dipper (Seven Stars) is favored by Koreans. Triad Deity (Samsin), another name for Mago, is …
(Poem) Knowing Mago Calendar by Helen Hye-Sook Hwang

[Author’s Note: This poem was an offshoot of an essay on Magoist Calendar and Nine Numerology, to be included in the forthcoming anthology, Celebrating Seasons of the Goddess (Mago Books, 2017). I thank Genevieve Vaughan, Danica Anderson, and Harriet Ann Ellenbeger who have given me feedback to the article and inspiration to this poem.] Mago Calendar is the umbilical cord of the Great Goddess, the umbilical cord that re-members the Beginning Story of us all terrestrial beings, that enables the one and many songs/dances of the Earth, and that nourishes the human world to sing the chorus to the cosmic lullaby. Mago Calendar is the grand wheel of the Great Mother, the grand wheel that spirals the inter-cosmic orbit of truth, goodness, and beauty, that carries all earthlings to the fullest becoming, and that builds bridges into the inter-protonic galaxies. Mago Calendar is the everlasting blessing of the Nine Mago Creatrix, the everlasting blessing that scripts the ecstasy of Heavenly Numerology, that charts the Earth’s metamorphosis from the infinite to the physical, and that unfolds the Reality of the Mago Time, WE/HERE/NOW. (Meet Mago Contributor) Helen Hye-Sook Hwang.
(Essay 2 Part 1) Why Do I Love Korean Historical Dramas? by Anna Tzanova

Part 1 Fans, journalists, critics, and academia in multiple fields have studied this world phenomenon; have written blogs, articles, books; and presented in conferences, dissecting, and making predictions. Still, the magic and mystery of its success persists to be as thrilling as ever. This is the way I see it: DELIGHTING THE SENSES

Category: Women

(Video) Maiden, Mother, & Crone: A Solstice Ritual by Rachael Patterson

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(Art) Soul Sisters by Nicole Shaw

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(Poem) Supernatural by Robin Scofield

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(Book Announcement 4) Introduction (part 2) by Helen Hye-Sook Hwang

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(Book Announcement 3) Introduction (part 1) to She Rises Vol 2 by Helen Hye-Sook Hwang

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(Book Announcement 2) Back cover excerpts, She Rises Vol 2, by Mago Books

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(Essay) Women’s Cycles Are the Holy Grail by Leslie Carol Botha

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(Book Announcement 1) Introduction to She Rises: How Goddess Feminism, Activism, and Spirituality? By Trista Hendren

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(Story Retold) A Story of the British invasion of Australia by Eileen Haley

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(Video 4) "Seeking Inner Voices of S/HE (Meditation Guides)" by Marie de Kock

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How do you say what The Mago Work is? by Helen Hye-Sook Hwang & Mago Circle Members

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(Video 3) "Seeking Inner Voices of S/HE (Meditation Guides)" by Marie de Kock

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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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