October 2, 2015October 2, 2019 RTM Editors

(Poem) The Snot-Nosed Goddess: Tlazolteotl by Robin Scofield

http://upload.wikimedia.org/wikipedia/commons/thumb/4/49/British_Museum_Huaxtec_1-2.jpg/220px-British_Museum_Huaxtec_1-2.jpg

refuses to be refused or refuse

while her rubber mouth sews words

like dunderhead, and dung beetles center

daily meditations in dead leaves, industry

for nothing, black munchers firing

up decay in the sun’s macrowave,

slipping the new moon out of an old skin.

She is homely as a new-hatched duckling.

Smart as an old boa, she grabs you

till your fingers turn

cyanotic. She wraps red snapper

with banana leaves, unmoved,

while a jaguar

sneaks up behind her.

As she unmoors her rusty tub, her

rag of a boat, and reels in the sails,

you see her brunette locks are the wind,

how her skirt covers the sky with lightning.

Read Meet Mago Contributor Robin Scofield.

0 thoughts on “(Poem) The Snot-Nosed Goddess: Tlazolteotl by Robin Scofield”

Glenys D. Livingstone says:

October 2, 2015 at 10:14 PM

I had just been thinking of Her today … as I threw out some garbage: “Tlazolteotl: The Goddess of Filth” as I learned of Her by that name from Anne Key’ Matrifocus article 2009. Thank you for this!

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(Art 4) Gatekeeper by Megha

She who guards the entry to your sacred sanctuary – call upon her , “She- the Gate Keepers of all Gate Keepers” Infancy – the very beginning of Remember the earliest part of your life, when you were a baby!!! It is extremely rare for anyone to remember their own infancy. An amazing amount of growth and development happens during that phase. This collection is aligned with the consciously heightened awakened growth that happened as Meghanaiyegee embarked on her own journey of remembering the Sacred Feminine. A journey to meeting HER, feeling HER, seeing HER, connecting with HER, whispering HER and becoming HER. Meet Mago Contributor Megha
(Art) Lilith with Bird by Glen Rogers

“Lilith with Bird” Monoprint, 30″x 22″ c 2019, art by Glen Rogers Lilith, the first woman in the Garden according to the Christian Bible, is in her Feminine strength. When disparaged and threatened with the loss of her independence – she leaves. The first Feminist. She follows her intuition (the bird on her shoulder), drawing on the wisdom of The Great Mother to go forth into the world. https://www.magoism.net/2021/01/meet-mago-contributor-glen-rogers/
(Prose poem) The Mark of the Bear by Sara Wright

Leaving the sanctity of evergreen forest and still wrapped in winter wool, he warily approaches me. I stand riveted to a wet nose and open mouth sniffing and tasting the evening light; the bear’s gaze rekindles an ancient fire. A golden arrow pierces the shadow of my longing, forcing me to acknowledge the depth of my grief. Hungering for details I scan his face, noting his widow’s peak, mole brown-marbled eyes; curved claws pop the top off the can. Recognition parts the Veil of Bears as I acknowledge him for the second time. One image of my Beloved is this bear.
(Doll Art 2) The Spirit Dolls by Hannah Baek Wha

“Mary, Mari and Me” by Hannah Baek Wha The dolls came about through a series of synchronistic events, dreams and online communication, born from, inspiring and creating deep friendships with artists and medicine people of Native American heritage in New Mexico, Nebraska and of Mexico. Each doll was entirely hand assembled by Hannah, and created as a deeply spiritual meditation to connect to the unique “Spirit” heart of each individual. Hannah always treats each Spirit Doll with great care. If there is a face, she paints the face and eyes in only when the entire doll has been sewn, out of respect for the spirit of the doll in its creation. Once the face has been painted/acknowledged, the doll is then carefully wrapped in a shawl so that it feels safe and protected while watching it’s clothing being hand sewn. Once each doll is complete, there is a blessing ceremony comprising of smudging, drumming and spoken prayers before the doll is sent to its human spirit guardian. The name “Spirit Doll” was suggested for the dolls by her spiritual father, the Elder 3Crows of the Asanti Dakota tribe. The term Spirit Dolls is from a description in the book Fool’s Crow, Wisdom and Power Through the making of the Spirit Dolls, Hannah has been invited to the United States, to study the Red Road with a medicine woman in New Mexico, as well as her spiritual father 3Crows. (Meet Mago Contributor) Hannah Baek Wha.
(Prose) Hungering for Sovereign Ways by Lucy Pierce

Photo courtesy of Angela Rivas of Lunasol Photography for the book From This Place. The blood of my womb has been poured as an offering upon the earth of this country for decades of moon cycles. The birthing blood of three children has been given back to this land that I love, the placentas of my babies buried in the soil of Her body, this land that has held me in its boughs as a wee one, that has fed me with Her love all the days of my living life and before as I walked upon the Earth as an egg in the womb of my mother’s body inside my Grandmother’s womb. The coming of the people with whom I share skin to this land was a brutal violation, a violent desecration, a travesty of sorrow and cold blooded cruelty, theft, rape, torture, slavery, murder, massacre. There are no words for what was done, and continues to be done in the name of this imperative of domination and impotence, no words for what has been taken and damaged, for what that means for the First Nations people and for the dreaming of this land, what it means for the granddaughters and grandsons of those whose hands the atrocities moved through.For generations my people have dwelt here, and yet I hear the excruciating heart call, the hireath for my homelands that call to me, and that grieve for those that left and were lost in that tide of colony. For my people had already lost so much before they came to these shores, already they had been broken, their own roots torn from their old ways, their belonging severed with violence and persecution, torture and desecration of woman from her land, from her wisdom ways, from her herblore and her dreaming, from her ancient ways of being. Stolen was the language and the stories and the ways of belonging. The ancestors of my lineage hung in metal cages from castle walls for long cold years on end in the harsh seasons of Scotland, as punishment for their gender and their belonging to a line that crowned the kings of that land. My people were burnt at the stake for their knowing of the old ways and many learnt to betray in order that their blood line may survive, perhaps with a prayer that what was true was written in the blood and could perhaps be read again, reached back to, through the trauma of our loss, through the indecipherable language of our adaptation to brutality. Perhaps what it is that my heart hungers for so acutely was lost long before my people left to come here, but my heart still calls to that other land, where the bones of the ones who belonged sing to me of remembrance and hungering for the time before the madness, when it was not a crime to belong to your country, to belong to the Earth. Perhaps the time has come for us each to sink our roots through the agony of ages, the bedrock of shame and desecration, through the hunger and the exile, to find a way to belong again to the song of the Earth that keens beneath our feet, to remember how she fed us before we covered our souls with protection and normalised her rape and degradation, before we delineated ourselves from each other so divisively, as we had been raped and degraded and divided for so long. We have long forgotten what it was to live in pure integrity with our homeland. The pain stretches back so far, so many brutalized bones in the earth, so much haunted ash. But the bones and the blood of those who knew of another way, a more fierce and gentle way of belonging to the land sing still beneath them, back through the ages, across the great wheel of time. Perhaps we just need to listen more deeply, beyond our own trauma, through the layers of history, to Herstory and Her vast invitation to come home, wherever we have landed on Her beautiful body, to come home to Her.My womb is full of blood and hunger for sovereign ways, it is full of stories of my bloodline and the times before the dislocation and the severance. I say a prayer for all people to find their ways home, as I pour my blood, red upon the Earth, that is my home now, a displaced woman hankering for belonging on a stolen land. I have carried such shame for what has been done to an intact culture by the brutalizing force of my race, upon the indigenous people of this country. But I am trying to put that shame down now, because I know that I belong with all my heart and soul to the people who came before, that sang and danced upon the land, that fed her with their life blood and wove her a cloak of beauty with the fibres of the soul. I belong to the Earth beneath my feet. My soul remembers what it meant to belong to country. My soul remembers how much it hurt to have it taken away, the ripping severance. Maybe I remember also, that our Mother never left us and that she breaths and dreams and awakens with us all yet, in the stirrings of our blood, in the pulsing of the heartbeat, Hers and ours entwining. Maybe all the roots of all the races entwine in Her heart, touching one another through Her radiant core. Maybe that is the only way home now, through her molten heart, for all our stories to melt together in the fire of Her love, greater than any part, we are all children of the Earth.My heart is open, to learn and to grow, to give and to receive, to dismantle and to become, at the threshold of our evolutionary interface, as humans upon the Earth. (Meet Mago Contributor) Lucy Pierce.
(Essay 2) Choosing Celibacy on My Path to Freedom by Marie de Kock

Would you call a womb that is consciously receiving the protection and nurture from the Cosmic Womb and consciously storing the bliss of self cultivated implosive orgasm for the purpose of Creation celibate or creative? Continuing with a twist in the story of my personal tale: While most of the New Age World was preparing for their Ascension during 2012, I fell in lust and love. After my in depth investigation into Sacred Sex I grasped the spiritual liberation inherent in implosive orgasm— clearly extremely useful if it could propel me into a multi-orgasmic state that would recharge my point of attraction blissfully! I realized that a couple practicing Sacred Sex could create the most exciting, abundant reality for themselves with the help of the Law of Attraction!
(Art) “and you will be like God [sic]” from the Genesis of the Bible by Liz Darling

Artist’s Note- These paintings encompass ideas about female sexuality, the divine feminine, and religion. The experience of becoming a mother transformed the way I view the female body and the creation of life. Inspired by performing in Eve Ensler’s The Vagina Monologues, I use the vulva as a symbol of female power.
(Poem) The Remembering by Dale Allen

https://www.youtube.com/watch?v=iWgsYQQnUtg&feature=youtu.be “I felt a long-lost part of me was being restored — that I was connecting to the deepest core of my being and finding power and strength beyond anything I had experienced. It bubbled up within me and turned my perception of our cultural mores upside-down. My foundational beliefs had been pried up just enough to allow me to access the vast and fecund psychic terrain beneath. I discovered the archetype of the Goddess.” The Remembering My heart is singing a song I have never heard, yet it is deeply familiar. The melody gambols like glistening sunlight on the river of my tears. Sweet delicate notes. I listen. The strength of the sound builds to symphonic rapture, lifts my spirit, tickles my feet to dancing and washes away my defeat. She courses through me, freeing me. Her voice becomes the music of my life. From the new book, “In Our Right Minds: On the Sacred Feminine, the Right Brain and Restoring Humanity’s Natural Balance” by Dale Allen https://www.magoism.net/2024/05/meet-mago-contributor-dale-allen
(Poem) Once upon a time by Arlene Bailey

SoulBird Art by Roberta Orpwood Once upon a time, All of life coexisted in harmony and beauty. The sacred art of the Cosmos and Nature dwelling side by side. Shades of blue and green, Earth and Water, intermingling into azure and emerald holding life so precious. All was beautiful. All was sacred. Once upon a time, Woman was sacred, her body treasured and her voice heard. She was Mother, Sister, Lover, Warrioress, Queen. Sovereign unto herself, she was power and grace, creatrix and destroyer. She was Nature personified. Holding life in her hands, Woman carried the Cosmos within her body and stood at the portals of life and death. Protected and Inviolate. She was Hallowed. She was Sacrosanct. Once upon a time, She was the Past. She was the Present. She was the Future. Once upon a time. All of life coexisted in harmony and beauty. The sacred art of the Cosmos and Nature dwelling side by side. Once upon a time. __________________________________ Once Upon A Time, Arlene Bailey ©2020 (Meet Mago Contributor) Arlene Bailey https://www.magoism.net/2020/04/meet-mago-contributor-arlene-bailey/

(Special Post) To Contributors: Strengthening Our Roots by Helen Hye-Sook Hwang

Dear Contributors, Do you know that Return to Mago (RTM) E*Magazine is entering its fifth year this fall? And, thanks to our collective effort, we are still growing! As of today, our contributors have grown to more than 130 in number and our readership is from about 140 countries around the world. We have some hundred email followers as well as Wordpress blog followers. We draw 3000-4000 clicks per month on average; that is no small accomplishment for a Goddess blog that is named after a yet-to-be heard word, Mago (the Great Goddess), and that began from scratch.
(Special Post 6) 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 Hwang Without knowing nine numerology, it is NOT possible for us to understand the depth of Magoism, an anciently originated tradition of Old Korea/East Asia that venerated the Creatrix. “Giants” are the hallmark for the Goma, the people of Danguk (nine-state confederacy led by Goma, the Magoist Shaman queen). Those giants are not described as a singular people. They come in “81 brothers,” as mentioned below. We know what “brothers” mean, it is 81 sisters! Changing or translating a female-connoted term to the male proves its agent to be patriarchal. And Chiyou or Chiu (in Korean) is the ruler of Nine Ris (Guri), another name for Nine Hans (Guhan). Check this out: “Chiyou (蚩尤) was a tribal leader of the Nine Li tribe (九黎) in ancient China.[1] He is best known as a king who lost against the future Yellow Emperor during the Three Sovereigns and Five Emperors era in Chinese mythology.[1][2][3] For the Hmong people, Chiyou[4] was a sagacious mythical king.[5] He has a particularly complex and controversial ancestry, as he may fall under Dongyi[1]Miao[5] or even Man,[5] depending on the source and view. Today, Chiyou is honored and worshipped as the God of War and one of the three legendary founding fathers of China.” “According to the Song dynasty history book Lushi, Chiyou’s surname was Jiang (姜), and he was a descendant of Yandi.[6]According to legend, Chiyou had a bronze head with a metal forehead.[1] He had 4 eyes and 6 arms, wielding terrible sharp weapons in every hand.[7] In some sources, Chiyou had certain features associated with various mythological bovines: his head was that of a bull with two horns, although the body was that of a human.[7] He is said to have been unbelievably fierce, and to have had 81 brothers.[7] Historical sources often described him as ‘cruel and greedy’,[6] as well as ‘tyrannical’.[8] Some sources have asserted that the figure 81 should rather be associated with 81 clans in his kingdom.[5] Chiyou knows the constellations and the ancients spells for calling upon the weather. For example, he called upon a fog to surround Huangdi and his soldiers during the Battle of Zhuolu. TRIBE Chiyou is regarded as a leader of the Nine Li tribe (九黎, RPAWhite Hmong: Cuaj Li Ntuj) by nearly all sources.[1] However, his exact ethnic affiliations are quite complex, with multiple sources reporting him as belonging to various tribes, in addition to a number of diverse peoples supposed to have directly descended from him.” https://en.wikipedia.org/wiki/Chiyou Helen Hye-Sook Hwang Below is from my article, “Goma, The Shaman Ruler Of Old Magoist East Asia/Korea, And Her Mythology,” included in Goddesses in Myth, History and Culture (Mago Books, 2018). Goma is also credited for designating queens of the bear clan to state rulers. Another account of the Goma myth reads, “She looked after numerous spiritual persons and wise persons. Accepting women of the bear clan, Hanung made them rulers (后). Goma chose queens of the bear clan to make them nine state rulers. Note that Danguk is a nine state confedearcy. That Danguk’s nine states were headed by the queens of the bear clan is, among others, corroborated by Chinese mythological accounts. Chinese myth informs that Chiu, Huangdi’s opponent in an epic war, was aided by “a tribe of giants from the far north.”[1] In Chinese mythology, Gonggong and her minister, Xiangliu, symbolized as a dragon with nine heads in the body of a snake, are depicted as an enemy of Emperor Yu of Xia (ruled c. 2200–2100 BCE). Such a story is aligned with Sinocentrism inscribed in Chinese mythology that antagonizes pre-Chinese history of Old Magoist Korea/East Asia. In Chinese mythology, Gonggong (龔工) is described as a sea monster whose minister Xiangliu (相栁 Mutual Willow) is told to have been defeated by Yu, the Great.[2] Assuming the character hu (后 xia in Chinese pronunciation) to mean a male ruler’s wife, androcentric scholars have translated the above account as “Hanung received his queen from the bear clan. And he instituted the rite of matrimony.” This proves to be a modern androcentric bias in that hu originally means a “ruler.” This is the case of the logographic character whose original meaning has changed from “a female ruler” to “a male ruler” and to “the wife of ruler” over time. Ancient Chinese texts betray ample evidence. For example, Xiahou (夏后 Ruler of Xia) and Houyi (后羿 Ruler of Yi) respectively refer to a male ruler. Xiahou refers to Yu of Xia. Other ancient Chinese texts include the Classic of Poetry (詩經商頌玄鳥), the Zuozhuan (左傳) and the Book of Document (書經).[3] [1] C. Scott Littleton, ed. Mythology: The Illustrated Anthology of World Myth & Storytelling (San Diego: Thunder Bay Press, 2002), 414. Cited in Hwang, Finding Mago, 239 in note 494. [2] Lihui Yang, Deming An and Jessica Anderson Turner, Handbook of Chinese Mythology (Oxford: Oxford University Press, 2005), 214-5. [3] Goma, “Goma, The Shaman Ruler Of Old Magoist East Asia/Korea, And Her Mythology” Goddesses in Myth, History and Culture (Mago Books, 2018), 272. Helen Hye-Sook Hwang I am realizing that even ancient Chinese people depicted Chiyou as female. When her image is cropped from the whole frame, it is hard to tell. But see her in the attached image of the whole frame. In comparison with Chinese heroes (supposedly including Yellow Emperor) on the left side, she and her ally are depicted as a figure in a curvy body line. Of course, Chiyou was pejoratively depicted as she was an opponent to the future Chinese emperor, […]
(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 […]

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 …
Beltaine/High Spring within the Creative Cosmos by Glenys Livingstone Ph.D.

This essay is an edited excerpt from Chapter 8 of the author’s new book A Poiesis of the Creative Cosmos: Celebrating Her within PaGaian Sacred Ceremony. Traditionally the dates for Beltaine/High Spring are: Southern Hemisphere – October 31st or 1st November Northern Hemisphere – April 30th (May Eve) or 1st May though the actual astronomical date varies. 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. The twin fires lit in older times on hilltops in Ireland for Beltaine likely represented the two eyes of night and day.[i] With this vision, Goddess as Sun and Moon sees Her Land, and with the power of Her eyes (Sun and Moon) brings forth life and beauty. With the fire eyes, Goddess“reoccupied and saw her whole land…”[ii] The twin fires later came to be used to run cattle between as they headed out to Summer pasture, for the purpose of burning off the bugs and ticks of Winter; the fires may thus be understood to serve a cleansing effect and likely the origins of the tradition of the ceremonial leaping of flames by participants in Beltaine festivities. In PaGaian Cosmology this is poetically expressed as the Flame of Love that burns away the psyche’s “bugs and ticks,” and sees the Beauty present, and calls it forth. The Beltaine flames may be a celebration of Sun entering into the eye, into the whole bodymind: a powerful creative evocation upon which the Dance of Life depends, and as the cleansing power of love and pleasure. PaGaian focus for Beltaine is on the Holy Desire/Passion for life, and it may be accounted for on as many levels as possible … the complete holarchy/dimensions of the erotic power. On an elemental level, there is our desire for Air, Water, the warmth of Fire, and to be of use/service to Earth. There is an essential longing, sometimes nameless, sometimes constellated, experienced physically, that may be recognized as the Desire of the Universe Herself – desiring in us.[iii] We may remember that we are united in this desire with each other, with all who have gone before us, and with all who come after us – all who dance the Dance of Life. Beltaine is a time for dancing and weaving into our lives, our heart’s desires; traditionally the dance is done with participants holding ribbons attached to a pole or tree (a Maypole in the Northern Hemisphere, which may be renamed as a “Novapole” in the Southern Hemisphere), wrapping the pole with the ribbons. This is not simply the heterosexual metaphor as is thought in modern times (thanks largely to Freudian thinking) – it is deeper than that. As Caitlin and John Matthews point out: it is symbolic of a far greater exchange than that between men and women – in fact between the elements themselves. … the maypole, a comparatively recent manifestation in the history of mystery celebrations, can be seen as the linking of heaven and earth, binding those who dance around it … into a pattern of birth, life and death which lay at the heart of the maze of earth mysteries.[iv] Beltaine is a celebration of Desire on all levels – microcosm and on the macrocosm, the exoteric and the esoteric.[v] It brought you forth physically, and it brings forth all that you produce in your life, and it keeps the Cosmos spinning. It is felt in you as Desire, it urges you on. It is the deep awesome dynamic that pervades the Cosmos and brings forth all things – babies, meals, gardens, careers, books and solar systems. We have often been taught, certainly by religious traditions, to pay it as little attention as possible; whereas it should be the cause of much more meditation/attention, tracing it to its deepest place in us. What are our deepest desires beneath our surface desires. What if we enter more deeply into this feeling, this power? It may be a place where the Universe is a deep reciprocity – a receiving and giving that is One. Brian Swimme says, in a whole chapter on “Allurement”: You can examine your own self and your own life with this question: Do I desire to have this pleasure? Or rather, do I desire to become pleasure? The demand to ‘have,’ to possess, always reveals an element of immaturity. To keep, to hold, to control, to own; all of this is fundamentally a delusion, for our own truest desire is to be and to live. We have ripened and matured when we realize that our own deepest desire in erotic attractions is to become pleasure … to enter ecstatically into pleasure so that giving and receiving pleasure become one simple activity. Our most mature hope is to become pleasure’s source and pleasure’s home simultaneously. So it is with the allurements of life: we become beauty to ignite the beauty of others.[vi] Beltaine is a good time to contemplate this animal bodymind that you are: how it seeks real pleasure. What is your real pleasure? Be gracious with this bodymind and in awe of this form, this wonder. Beltaine is also a good time to contemplate light, and its affects on our bodyminds as it enters into us; how our animal bodyminds respond directly to the Sun’s light, which apparently may awaken physical desires. Light vibrates into us – different wavelengths as different colours – and shifts to pulse. It is felt most fully in Springtime (“spring fever”), as light courses down a direct neural line from retina to pineal gland. When the pineal gland receives the light pulse it releases “a cascade of hormones, drenching the body in hunger, thirst, or great desire.”[vii] We respond directly to Sun as an organism: it is primal. NOTES: [i] Michael Dames, Ireland, 195-199. [ii] Ibid., 196. [iii] I have been inspired and informed by Swimme’s articulations about desire, particularly in Canticle to the Cosmos, video 2 “The Primeval Fireball,” video 5 “Destruction and Loss,” and video 10 “The Timing of Creativity.” [iv] Matthews, The Western Way, 54. And for more, see “Creativity …
(Mago Almanac Excerpt 5) Introducing the Magoist Calendar by Helen Hye-Sook Hwang

Mago Almanac: 13 Month 28 Day Calendar (Book A) Free PDF available at Mago Bookstore. THE 28-13-7 INTERPLAY How does the number, 28 (days), for the lunar cycle come about? Why is it 28 days and not 29 or 30, the latter implicated in the traditional lunar calendar of East Asia? It appears that 28 days is a value closer to the moon’s sidereal period (about 27.3 days) than the synodic period (about 29.5 days). Or is it that 28 days points to the median between the synodic lunar cycle and the sidereal lunar cycle? To answer these questions, it is important to note that a value in the Mago Time captures an inter-cosmic biological cusp/juncture derived from the matrix of sonic numerology. Distinguished from the patriarchal measure of time fixated into a solipsistic space, it makes visible the interconnectedness of all bodies. It never stands as an isolated single occasion. The 28 day, 13 month calendar has to do with how we perceive the moon. There are two ways of understanding the lunar cycle; the sidereal period and the synodic period (see Figure 2). The synodic period refers to the time, about 29.5 days, that we on earth see the moon complete one round of revolution, e.g. from the full moon to the full moon. In contrast, the sidereal period refers to the actual time, about 27.3 days, that the moon takes to complete one round of revolution. While the synodic time is measured relative to the Earth (the observer’s position is on earth), the sidereal time is measured relative to the distant “fixed” stars (the observer’s position is far out at the distant stars). Since the distant stars are considered at rest, the sidereal period is taken as a universal value, not affected by the location of the viewer, we on earth. There is, apparently, a discrepancy between the lunar cycle that we on earth see the moon return to the same phase and the lunar cycle that the moon actually completes a revolution. The former is based on our observation of the moon’s phases, whereas the latter is based on the moon’s actual orbital motions. The two differs basically because all celestial bodies, the moon, earth, and sun, in the solar system are in motion. It is not just the moon that we watch revolving but Earth also revolves around the sun. We are watching the movement of the moon on a moving vehicle, earth, so to speak. Therefore, the moon has to travel about 2 more days in order for us on earth to see it in the same phase (see the green portion in Figure 2 part). At the position A of the moon in Figure 2, the moon is in line with the sun and the distant stars, which is a new moon. In the position of B (the new moon), the moon is in line with the sun but not with the distant stars. The right hand line of the green portion in line with the distant stars is where the moon started as a new moon. The moon has traveled about 2 more days to be in line with the sun. That is why the synodic period is about 2 days longer than the sidereal period. When it comes to “the lunar calendar”, moderns tend to think of it as the waxing and waning phases of the moon (29.5 days, the synodic period). The problem lies in that, following the synodic period, people see nothing beyond the moon’s phases. They overlook the fact that the moon rotates and revolves on its own axis and around the earth approximately 13 degrees every day. The synodic lunisolar calendar is a navel-gazing vision. Attending to the moon’s phases may seem benign. However, that is a planned pitfall; the synodic lunisolar calendar with 12 months in a year is here to supersede the 28 day, 13 month gynocentric calendar. Its irregularity with the number of days in a month (29 or 30 days with about 11 extra days for intercalation) is an inherently critical flaw. Its inaccuracy when incorporated within the solar annual calendar (approximately 365.25 days) stands out. Seen below in the table, the synodic lunar track results in as many leap days as a total of 44 days for 4 years, whereas the sidereal lunar track has 2 days for 4 years. The synodic lunisolar calendar undercuts the moon’s given capacity – guiding earthly beings into the intergalactic voyage of WE/HERE/NOW. In it, both the moon and women are, glorified and objectified by the viewer, cast under the male voyeuristic eye. On the contrary, the sidereal lunisolar calendar, based on the cyclic synchrony between the moon and women, offers the lens to the interconnectedness of all bodies in the universe. Synodic Lunar Track (Patriarchal) Sidereal Lunar Track (Magoist) Focus Moon’s phases Moon’s motions Days of month 29 or 30 (irregular) 28 (regular) No. of months in a year 12 13 Women’s menstrual cycle Assumed sync Synced Luni-centric Astolonomy Unknown 28 Constellations Intercalations 11 days annually, a total of 44 days for 4 years 1 day annually & 1 day every 4 years, a total of 2 days for 4 years Sources prove that the sidereal lunation is, albeit esoterically, known across cultures to this day. Through the comparative study of ancient cultures of Babylon, Arabia, India and China, W. B. Yeats (1865-1939) observes the substantive difference in dynamic between the two lunation tracks, the synodic and the sidereal. He notes that the moon’s orbital motion, apart from the sun’s, charts out the celestial sphere as the 28 Mansions. I have learned that the 28 Mansions or 28 Constellations of the Moon is a popular form of the 28 day and 13 month Magoist calendar, widely circulated among East Asians especially Koreans from the ancient time. Yeats’ following insights corroborate the Budoji’s explication of the Magoist Calendar in general and the faulty nature of the patriarchal (ancient Chinese) calendar in …
Imbolc: Through Goddess Eyes by Carolyn Lee Boyd

Photo by Carolyn Lee Boyd In times past, Creation’s Winter cupped me in her icy hand of sanctuary Gathered in, I sucked dormant life, and slumbered Till Earth’s rebirthing groans awakened my new body Now, older and full of life’s weeping and wondering awe At all that has happened in my decades on Earth I must shake myself into consciousness My seed’s opaque, blinding hull disintegrates and Bodyless, at last I can see through Goddess eyes I ache as my blood paints each flower petal I spin the whirlwind that cannot stop creating abundance I push the seasons through the year that mortals believe revolve of their own accord. Through Goddess eyes I can see me, I inhabit Winter’s hand as my own. I make the cold to slow creation of outside of me To gather the seed into fertile stillness within. That burgeons in my own time. https://www.magoism.net/2016/08/meet-mago-contributor-carolyn-lee-boyd/
(Prose) Halcyon for the Season by Deanne Quarrie

A bird for this season is the Kingfisher, also known as the Halcyon. The Kingfisher is associated in Greek myth with the Winter Solstice. There were fourteen “halcyon days” in every year, seven of which fell before the winter solstice, seven after; peaceful days when the sea was smooth as a pond and the hen-halcyon built a floating nest and hatched out her young. She also had another habit, that of carrying her dead mate on her back over the sea and mourning him with a plaintive cry. Pliny reported that the halcyon was rarely seen and then only at the winter and summer solstices and at the setting of the Pleiades. She was therefore, a manifestation of the Moon-Goddess who was worshiped at the two solstices as the Goddess of Life in Death and Death in Life and, when the Pleiades set, she sent the sacred king his summons for death. Kingfishers are typically stocky, short-legged birds with large heads and large, heron-like beaks. They feed primarily on fish, hovering over the water or watching intently from perches and they plunge headlong into the water to catch their prey. Their name, Alcedinidae, stems from classical Greek mythology. Alcyone, Daughter of the Wind, was so distraught when her husband perished in a shipwreck that she threw herself into the sea. Both were then transformed into kingfishers and roamed the waves together. When they nested on the open sea, the winds remained calm and the weather balmy. Still another Alcyone, Queen of Sailing, was the mystical leader of the seven Pleiades. The heliacal rising of the Pleiades in May marked the beginning of the navigational year and their setting marked the end. Alcyone, as Sea Goddess protected sailors from rocks and rough weather. The bird, halcyon continued for centuries to be credited with the magical power of allaying storms. Shakespeare refers to this legend in this passage from Hamlet: Some say that ever ‘gainst that season comes Wherein our Saviour’s birth is celebrated, The bird of dawning singeth all night long; And then, they say, no spirit can walk abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm, So hallow’d and so gracious is the time. Hamlet, I, i 157 When I was a young mother, and my children were little, we lived in a house that had a creek in the back yard. There were small trees along the far bank of this creek and every day, a kingfisher would sit in the branches overlooking the creek. Sometimes he sat there very quietly for a very long time. Suddenly he would dive from his perch straight into the creek. Every time he did he came out and up into the air with a fish. It gave me great pleasure to watch him from my kitchen window. I love birds. I love learning about their habits because it teaches me ways of being that are closer to nature. I love drawing birds as well. When I was a young and more able, I was an avid bird watcher, out with my friends hoping for a sight never seen before. I love the story of the kingfisher and her connection to the Halcyon Days of the Winter Solstice. It is for most of us the busiest time of year. Whether it is for the Solstice or Christmas (often both) we are in a frenzy to get things done, making sure everything is just right and perfect. I celebrate the Winter Solstice. As a priestess, my days right now are very busy creating ritual. It is at the Solstice that many passage rites are happening with the women I work with. And of course, I celebrate with my family with our magical Yule Log each year. But I try to honor those seven days before and the seven days after by trying to have the frantic moments before the Halcyon Days begin and then even when busy, hold the peace and calm of that beautiful smooth sea in my mind. Peace and love and joy surrounding the Winter Solstice make it perfect. May the Peace of a Halcyon Sea be yours in this Solstice Season. Do hold the image of that little kingfisher in mind! Meet Mago Contributor, Deanne Quarrie
(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

(Goma Article Excerpt 3) Goma, the Shaman Ruler of Old Magoist East Asia/Korea and Her Mythology by Helen Hye-Sook Hwang

[Author’s Note: This essay was first published in Goddesses in Myth, History and Culture, published in 2018 by Mago Books.] The Goma Words The Bear Goddess In the coventional interpretation of the Korean foundation myth, “Ungnyeo (熊女)” is the name given to the bear (Gom) who received a female body upon enduring the trial of the cave initiation, married Hanung, and gave birth to a son who later became the founder of the ancient Korean state, Joseon (2333 BCE – 232 BCE). As such, “Ungnyeo” and “Gom” are unequivocally identified as the same figure. Nonetheless, the notability of “Ungnyeo” remains secular to most modern Koreans. That Gom is also involved with the bear constellation, the Northern Dipper in particular, remains esoteric at best. The bear mytheme of the Goma myth offers an insight to the etymology of both words, “Mago” and “Goma.” Given the mythological evidence that associates both Goma and Mago with the bear constellation, we may establish that the syllable “Go (姑 Ancient Goddess)” in “Mago” and “Goma” is derived from “Gom,” which means the bear in Korean. Modified by “Ma,” a universal sound for “mother,” both “Goma” and “Mago” refer to the Bear Mother. This assessment merits, among others, an explanation for the bear mytheme in the Goma myth in which Goma is depicted as the head of the royal bear clan. The bear is one of the most prominent symbols of Goma and Mago together with the nine and the tree. Goma, as the bear Goddess, holds together the animal bear, the bear worshipping people, and the circumpolar constellation of the Bears (Ursa Major and Ursa Minor) in the Northern Hemisphere. Indicating the bear totem and the bear constellation, the bear symbol runs through her myths and linguistics. In the story, the cave initiation that Goma proposed intimates the ancient bear worshippers associated with the bear’s cyclic behaviors including hibernation for the long winter months in a cave. The bear symbol is important in that it connects Goma (the queen of the bear clan), Mago (the Goddess of the bear constellation), and their devotees, “the royal bear clan,” broadly recognized across cultures. It is not surprising to note that Goma and Mago appear conflated in cultural and devotional practices. Doumu (斗母 Mother of the Northern Dipper) is a prominent example of the amalgamated divine, Magoma. Doumu is well noted for her conflating manifestations among kindred Goddesses in Daoism. Marnix Wells states that Doumu is alternatively identified as Taiyi Yuanjun (太一元君 Goddess of the Great One) and Jiuhuang Daji (九皇大帝 the Great Emperor of Nine Emperors). Doumu is considered as “Mother of Dipper” known as Doumu Yuanjun (斗母元君 “Goddess of the Chariot”) and conflated with Taiyi Yuanjun (太一元君 “Goddess of the Great One”), who is one of the Three Pure Ones. She is considered the mother of the seven stars of the Dipper and two not visible ones, the Jiuhuang Daji (九皇大帝 “Nine Great Divine Kings”).[1] Here Taiyi Yuanjun corresponds to Mago (or the Mago Triad) and Jiuhuwang Daji to Goma (or the Nine Mago Creatrix). As such, Doumu is also related to the number nine symbol, which connects Mago and Goma, a topic to be explained below. Suffice it to say that Doumu, representing Magoma, is a female personification of the inter-cosmic reality unfolded through the circumpolar constellation of the Bears in the Northern Hemisphere in sync with the eco-biotic behavior of bears, as such venerated by their devotees. Goma and the Korean Identity Goma’s alternative names include “Ungnyeo (Female Sovereign),” “Hanung (Han Sovereign),” “Cheonung (Heavenly Soverein),” “Daeung (Great Sovereign),” “Seonhwang (Immortal Emperess),” and “Daein (Great Person)” as well as “Ungssi-ja (Decendant of the Goma Clan), “Ungssi-wang” (Ruler of the Goma Clan), and “Ungssi-gun” (Head of the Goma Clan). The Goma words also include such modifiers as “Ung,” “Gom (Gam, Geum, Geom, Kami)” and “Baedal (Barkdal, Baekdal), “Dan.” Given that her worship is old in origin and non-ethnocentric in nature, the Goma epithets are not limited to the above. It is conjectured that she was revered by other names including the aforementioned Goddesses across cultures. In fact, the Magoist hermeneutic of the Goma myth enables us to reassess variant Halmi (Great Mother/Grandmother/Crone) stories in Korea that have the Magoma mytheme. Among them are Gaeyang Halmi, Seogu Halmi, Angadak Halmi, Dangsan Halmi, to name a few. In any case, the epithet “Goma” is by no means a modern invention. Intriguingly, they are found in place-names, state-names and clan-names, to be discussed shortly. The link between “Ung” and “Gom” is not something unfamiliar to most Koreans. Researchers note that “Goma-seong (Goma Stronghold)” better known “Ungjin-seong” was the capital of ancient Baekje Korea from 475 to 538 CE.[2] However, “Gom” as an alternative epithet of “Goma” remains unfamiliar to many modern Koreans. Furthermore, little known is that “Ungnyeo” is derived from “Goma,” the queen of the bear clan. Korean linguists infer that “Ungsim (熊心)” is an Idu word and should be read “Goma.”[3] Accoding to them, the second character “Sim (心)” meaning “Maeum (마음)” in “Ungsim” is an indicator of its phonetic sound, “Ma.” Following the first character “Go” in “Gom (곰), “Ungsim” should be read as “Goma.” A compound of “Ung (熊)” and “Nyeo (Woman),” “Ungnyeo” is a euphemism for “Ungsim (熊心).” Idu (吏讀 Official’s Script) is an ancient Korean writing system that uses logographic characters for the Korean spoken language. Its use is noted during the early three states (Silla, Goguryeo, Baekje) to Joseon (1392-1919) periods. That Goma is the Idu word for Ungsim offers no small insight. It holds key to unlock a broad range of the Goma words found trans-nationally in East Asia and elsewhere. The Idu word “Ungsim” for “Goma” holds the key to unlock the Goma words that permeate ancient Korean history, language, and culture. Ungsim-yeon (熊心淵 Goma Lake) and Ungsim-san (熊心山Goma Mountain) and Ungsim-guk (熊心國 Goma State) are the most prominent examples. These place-names show how Goma mythology has shaped the landscape of ancient Korean mytho-histories. Ungsim-yeon (Goma Lake) is associated with Yuhwa (Willow Tree …
(Mago Almanac 3) Restoring 13 Month 28 Day Calendar by Helen Hye-Sook Hwang

[This and the following sequels are from Mago Almanac: 13 Month 28 Day Calendar (Book A), Years 1 and 2 (5, 6, 9, 10…), 5915-6 MAGO ERA, 2018-9 CE (Mago Books, 2017).] We want to get back the 13th Friday. This almanac shows how that is possible. Helen Hye-Sook Hwang INTRODUCTION (Continued) HOW TO USE THE MAGO ALMANAC The Magoist Calendar employs a 28 day monthly cycle identical throughout the 13 months (see “28 DAY MONTHLY CALENDAR”). The first month of a year, however, begins with one intercalary day that falls on the eve of New Year for all years. Every fourth year has another intercalary day that fall on the eve of the first day of the 7th month (see “4 YEARS CALENDAR/1 LARGE CALENDAR”). Years are counted as a cyclic unit of four years, which is called Large Calendar. I have charted 8 Large Calendars of 32 years (see “8 LARGE CALENDARS/32 YEARS”). That said, the Mago Almanac will appear as the two types of booklets, Book A and Book B due to its Gregorian Calendar translation dates. The current booklet, Book A, includes calendric data of two years Year 1 and Year 2, the first two of the four years cyclic unit. Year 1 and Year 2 are exactly identical, when it comes to their Gregorian translations. In other words, one can use Book A for the years of 2018 and 2019 with the same Gregorian dates. Book B will include data on Year 3 and Year 4 for the two years of 2020 and 2021 in the Gregorian Calendar. As Gregorian dates intermittently run every month throughout the year and every four years with one leap day added in the month of February, both Year 3 and Year 4 will need a separate translational chart for Gregorian translation dates. While Gregorian leap days are more complicated than just one additional day in February, they won’t interfere with Mago Almanac’s Gregorian translation system until the year 2100, when it skips the leap day.[1] Book A Book B Years 1, 2… 3, 4… Common Era 2018, 2019 CE 2020, 2021 CE Mago Era 5915, 5916 ME 5917, 5918 ME Because both the Magoist Calendar (365.25 days) and the Gregorian Calendar (365.242189 days) are of the solar clendar, their dates tend to coincide every four years. For example, Year 5 and 6 will share the same Gregorian dates as Year 1 and 2. This means Book A is useful not only for Year 1 and 2 but also Year 5 and 6. Likewise, Book B is not only for Year 3 and Year 4 but also Year 7 and Year 8. Such patterns will repeat until 2100. By such recurrence, Mago Almanac will remain useful throughout the coming years. Below is the chart of 12 years (3 Large Calendars) for Mago Almanac’s two books. Book A Book B 1st Large Calendar Year 1 (2018 CE, 5915 ME) Year 3 (2020 CE, 5917 ME) Year 2 (2019 CE, 5916 ME) Year 4 (2021 CE, 5918 ME) 2nd Large Calendar Year 5 (2022 CE, 5919 ME) Year 7 (2024 CE, 5921 ME) Year 6 (2023 CE, 5920 ME) Year 8 (2025 CE, 5922 ME) 3rd Large Calendar Year 9 (2026 CE, 5923 ME) Year 11 (2028 CE, 5925 ME) Year 10 (2027 CE, 5924 ME) Year 12 (2029 CE, 5926 ME) Book A (Year 1 and Year 2) stands for the year of 2018 in the Gregorian Calendar (from December 17, 2017 till December 16, 2018) and the year of 2019 in the Gregorian Calendar (from December 17, 2018 till December 16, 2019). Year 1 (5915 ME) begins on December 17, 2017, the one intercalary day that comes on the day before the New Year’s Day. Its New Year’s day on December 18, 2017 marks the new moon day in the first month of the winter solstice in the Northern Hemisphere. Year 2 (5916 ME) will be the same as Year 1. It begins with the one intercalary day of December 17, 2018. Its New Year’s day is December 18, 2018. However, it won’t be the new moon day since the moon’s phases are not exactly the same as the moon’s motions for the coming years. For this reason and the Gregorian Calendar’s intermittent dates involved in Book B, Mago Almanac plans to publish its yearly booklet. Book A includes Moon Phases in UTC (Universal Time Coordinated) for the years of 2018 and 2019. The cycle of moon phases (the synodic period of about 29.5 days) will run on its own path in the Magoist Calendar is based on the moon’s motions (the sidereal period of about 27.3 days). Also this almanac includes 24 Seasonal Marks in the Korean Time for the years of 2018 and 2019. Among these 24 seasons demarcated based on the solar calendar are such eight seasonal marks as Yule, Imbolc, Vernal Equinox, Beltane, Summer Solstice, Lammas, Autumnal Equinox, and Winter Solstice, whose hours vary according to the viewer location. Last but not least, this almanac taps into the self-actualizing power of the calendar, which awakens its users to the Reality of the Creatrix. Its task is to be a user’s guide to the Magoist Calendar, the Living Text of the Creatrix. A cause that is equipped with the self-realizing force is divine. Restoring the Magoist Calendar is a divine work to be accomplished by the power of the gynocentric 13 month calendar itself. Its applicability is left to the hand of users. One’s own understanding of the gynocentric calendar will do the magic within herself/himself. One’s intellectuality is the winder to one’s spirituality. Individuals awakened by the Magoist Calendar will discover a sense of belong/direction/timing, not just to a particular society/place/time but to the inter-cosmic whole, WE/HERE/NOW. One may suddenly re-member her/his kinship with all others in an unexpected way. The consciousness of WE is not a destination arrived at a future time. It is HERE wherein we are born and live. In our …
(Mago Almanac Planner Year 5 Excerpt 1) 13 Month 28 Day Magoist Calendar by Helen Hye-Sook Hwang

[Author’s Note: This and its sequences are a newly added portion in the Mago Almanac Planner Year 5, equivalent to the Gregorian Year 2022. Because the Budoji did not explain further about time units smaller than 1 day, I did not follow through some possible implications in previous Mago Almanac volumes. Next year’s Mago Almanac Planner for Personal Journey: 13 Month 28 Day Calendar Year 5 or 5919 MAGOMA ERA is forthcoming in Mago Bookstore (October 25, 2021). PDF version is available for purchase.] Angbuilgu (仰釜日晷 Concave Sundial) dated in 1434 of Joseon Dynasty Korea (13 horizontal lines are engraved, indicating 24 seasons and 7 vertical lines indicating times of a day) UNITS OF TIME MEASURE At the half point of the eleventh Sa, there is one Gu of the big Hoe (Eve of the first day of the month). Gu is the root of time. Three hundred Gu makes one Myo. With Myo, we can sense Gu. A lapse of 9,633 Myo-Gak-Bun-Si makes one day. This is of Chesu (Physical Number), 3, 6, 9. By and by, the encircling time charts Medium Calendar and Large Calendar to evince the principle of numerology. 1 Gu (approx. 3.71 miliseconds) refers an infinitesimal discrepancy that occurs every eleven years or every ten and a half years precisely. Because Gu (a noncognitive time unit) is a time too small to count, Gu can only be treated as 1 Myo, equivalent to 300 Gu. As shown in the below table, Myo is still a tiny unit of time. 9,633 Myo equals 1 day, which is 288,990 Gu (300×9633=288,990). Because of this, there will be one extra day (9,633 Myo) every 31,788,900 years. This means, the Magoist Calendar has another (the third) leap day every 31,788,900 years (11 x 300 x 9,633). 31,788,900 years is a long time, which we will presumably not take into consideration for the Magoist Calendar dating 3898 BCE (the beginning year of Goma’s Danguk confederacy) that we are under. Because the units of Gak, Bun, and Si are not further explained in the Budoji,[1] it is difficult to designate what they indicate. Although the terms of Gak, Bun, and Si are familiar to moderns as time indicators, what each unit indicates is unknown. Given that 9,633 Myo (Gak-Bun-Si) equals 1 day (1 Il 日 일), it is conjectured that Gak-Bun-Si refers to time segments equivalent to hours, minutes, and seconds in today’s 24 hour a day scheme. 1 Myo is approximately 1.115 seconds, as 9,633 Myo is approximately 8,640 seconds. If we project the time of 1 day into a circle, the whole circle indicates 1 day. Doing this implies that time/space is inseparable in a circular notion of timespace. To specify a size of time smaller than 1 day, we can first divide the circle into two halves. Let’s call the half circle or a half day A. A (equivalent to 12 hours) equals 4,816.5 Myo or 1,444,950 Gu. Then, we divide the half circle into two halves. And let’s call it B. B refers to a quarter of 1 day or B (equivalent to 6 hours), which equals 2,408.25 Myo or 722,475 Gu. Likewise, C refers to one eighth of 1 day, equivalent to 3 hours), which equals 1,204.125 Myo or 361,237.5 Gu. A subsequent division by 2 aligns with the Physical Numbers, 3, 6, 9 in the digital root.[2] Given one sidereal day to be 23 hours, 56 minutes, and 4.0916 seconds or 23.9344696 hours, 1 A would be 11 hours, 58 minutes, and 2.0458 seconds. 1 B would be 5 hours, 59 minutes, and 1.0229 seconds. 1 C would be 2 hours, 59.5 minutes, and 0.51145 seconds. The circle represents the sidereal day of 23 hours, 56 minutes, and 4.0916 seconds. Note that the time divisions of 1 day (A, B, and C) follow the order of 1, 2, 4, and 8. Precisely, this is what the Magoist Genealogy of the first three generations that I illustrated above and elsewhere: The Magoist Cosmogony recounts that from one (Mago, the Great Mother) born are the two daughters (Gunghui and Sohui), which makes the triad. From the two daughters born are the four twins, which makes eight. This is observed in meiosis (cell division for sexually reproducing organisms) from one to two and to four and to eight and so forth. The Mago triad and the eight granddaughters are called Nine Magos.[3] The calendar is not just an indication of times or seasons. It is an indication of the life-organizing principle. The Magoist Calendar is a summary of cosmic and planetary life systems. From a microcosmic entity to a macrocosmic universe, all runs by the same force of Sonic Numerology, the metamorphic reality of WE/HERE/NOW. Beings, time, and space are the three inseparable aspects of one reality.(To be continued) [1] It is indeed regretful that the sequence book of the Budoji, Yeoksiji (Book of Calendar and Time), that treats calendar and time has been lost. We have only the Budoji available, the first book of 15 books of the Jingsimnok (Record of Cleansing Mind/Heart), a compendium of 3 volumes that have 5 books in each. Doubtless that the Yeoksiji (Book of Calendar and Time), the third book of Volume 1, would detail the rest of time measures and sub-calendars. [2] D would refer to one sixteenth of 1 day, equivalent to 1.5 hours, which equals 602.0625 Myo (3 in the Digital Root) or 180,618.75 (9 in the Digital Root). If we divide one eighth of 1 day by 3, it is one twenty-fourth of 1 day or E (equivalent to 1 hour). A total of 24 segments. E equals 401.375 Myo or 120,412.5 Gu. These numbers do not follow the suit of 3, 6, and 9, Chesu or Physical Numbers. 401.375 is 2 in the Digital Root and 120,412.5 is 6 in the Digital Root. [3] See this book, 112. https://www.magoism.net/2013/07/meet-mago-contributor-helen-hwang/