(Poem) We Are by Maya Daniel

Maya Daniel

I don’t bother on the algorithms claiming
My face has good proportions or not
We know our past– and our future

I am not afraid anymore
I was burned as a witch many times
I am woman– my place is in the struggle

I bring with me tuft of fresh flowers
Sea shells, and kid’s playing pebbles
But never forget one — my weapon Continue reading

(Book Excerpt 3) The Mago Way: Re-discovering Mago, the Great Goddess from East Asia

cover front final rdcd

[Author’s Note: The following is from Chapter 8, The Consciousness of WE/HERE/NOW.]

 

The Budoji stories the primordial drama of Mago’s beginning. It furnishes a yet-to-be-heard story of the beginning of the Great Goddess, the taboo story in patriarchy. It is the story of the Creatrix that patriarchy has attempted to erase. It can be temporarily forgotten but can never die because it is the story that is at the root of patriarchy. Ultimately, it is The Story that is happening HERE and NOW.

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(Book Excerpt 2) The Mago Way: Re-discovering Mago, the Great Goddess from East Asia

cover front final rdcd[Author’s Note: This is the second part of the two sequels.]

This book reflects the flow and evolution of my intellectual/spiritual/physical journey toward the Great Goddess. Although Chapters 2, 3, 4, 5, 6, and 7 of this book have been previously published in anthologies and journals, they are not exactly the same as the original essays. I have rewritten Chapters Four and Six to a significant extent to align with up-to-date insights that I have newly included in Chapters One and Eight. For other chapters, I have made necessary changes in the body and endnotes so that they, while upgraded to the newest insight, remain as milestones to their original versions. Figures (24 in all) are included to aid visual orientations. I have created the Glossary for key concepts, after standardizing the romanizations and translations of East Asian words.[i] It is my hope that this book comes to you as a revelation, as it does to me.

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(Book Excerpt 1) The Mago Way: Re-discovering Mago, the Great Goddess from East Asia

cover front final rdcd[Author’s Note: This is the first of the two sequels of the forthcoming book.]

INTRODUCTION

Salvation for the terrestrial community depends on our ability to keep patriarchy in check. We CAN keep patriarchy in check by telling the gynocentric truth. The gynocentric truth mirrors what patriarchy is; it is none other than a dangerously deranged force of destruction. Because it is deceitful and threatening, we tend to see it bigger than it actually is. It has no power of giving or nurturing Life. Patriarchy is NOT winning but ever-dwindling and ever-dying. This book, The Mago Way, re-presents the ancient way of telling the gynocentric truth: to Re-member collectively the ORIGIN STORY of the CREATRIX. The Way of Mago unleashes the power of the almost forgotten story of HER Beginning from Old Korea. It is the one and only story of WE that takes place Everywhere and All the time. It is cosmic/galactic/solar/terrestrial/individual/personal/atomic in scope. The Mago Way summons the gynocentric reality of WE/HERE/NOW to raise our minds/hearts.

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(Essay 1) Returning Home with Mago, the Great Goddess, from East Asia by Helen Hye-Sook Hwang

Sotdae, symbolizes Mago Triad

Sotdae (솟대), pole that symbolizes the Mago Triad

[Author’s Note: This essay was first published in Trivia, Voices of Feminism, Issue 6, September 2007.]

I come from Korea. When I say I came from Korea, I do not mean “Korea” in a nationalistic sense. Nationalism, reinforced by international politics as a cardinal rule of the global community, precludes the agency of women; it is a game of the patriarchal controllers. When I say I am Korean, I mean I am a Magoist Korean, a gynocentric Korean. My Korean identity refers to my cultural and historical root. Fortunately, I have found my Korean gynocentric root in the tradition of Mago, the Great Goddess, from East Asia.1

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(Art) Mago by Lydia Ruyle

KOR3_Mago.2013Mago of old Korea and East Asia, also known as Magu, Mako, Samsin Halmeoni (Triad Grandmother Goddess) and Cheonsin (Heavenly Deity), is the Great Goddess. Mago is the progenitor, creatrix, and ultimate sovereign. Early gynocentric cultures venerated Her in many forms. Her multivalent identities include an immortal, mendicant, crone, shaman, and/or nature-shaper of mountains, rocks, caves and seas. In art, Mago often carries a basket of lingzi mushrooms, medicinal herbs and flowers–all symbols of immortality.

Source: Painting c. 1400 CE by Seokgyeong. Joseon Dynasty. Korea

We, the co-editors, contributors, and advisers, have started the Mago Web (Cross-cultural Goddess Web) to rekindle old Gynocentric Unity in our time. Now YOU can help us raise this torch high to the Primordial Mountain Home (Our Mother Earth Herself) wherein everyone is embraced in WE. There are many ways to support Return to Mago. You may donate to us. No amount is too small for us. For your time and skill, please email Helen Hwang (magoism@gmail.com). Please take an action today and we need that! Thank YOU in Goddesshood of all beings!

(Click Donate button below. You can donate by credit card or bank account without registering PayPal. Find “Don’t have a PayPal account?” above the credit card icons.)

(Budoji Essay 5) The Magoist Cosmogony by Helen Hye-Sook Hwang

Part 5: Magoist Cosmology

“The primary aim of Magoist cosmology lies in lifting up the conceptual veil in people’s mind so that they can see what is given at birth.”

[This is a translation and interpretation of the Budoji (Epic of the Emblem City), principal text of Magoism. Read the translation of Chapter 1 of the Budoji.]

Mago, banner art by Lydia Rule

Mago, banner art by Lydia Rule

Magoist cosmology: Magoist cosmology, knowing of the female principle of Magoist cosmogony (story of the Female Beginning), reconstitutes, heals, and maintains the original vision of gynocentric soteriology. Its primary function is to guide humanity according to the law of nature whereby all things are born and evolve into their greatest potential. In short, Magoist cosmology is a gynocentric mode of thinking that shows the Way of all beings. By extension, it is an inherent principle of nature- and women-honoring civilizations.

I suggest Magoist cosmology, underpinning of the Magoist cosmogony, as an antidote to the detriments of patriarchal consciousness. Its female principle restores the original unity among all entities, which has been thwarted by patriarchal cosmologies. Comprising the most foundational program of human consciousness, so constitutive that no one is born without it, Magoist cosmology is ever active and accessible to people. Nonetheless, it is made dormant in the conscious mind of people under patriarchal cultures. Thus, the primary aim of Magoist cosmology lies in lifting up the conceptual veil in people’s mind so that they can see what is given at birth.

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(Budoji Essay 4) The Magoist Cosmogony by Helen Hye-Sook Hwang

Biseondae (Precipice of Ascending Immortals), Mt. Seorak, S. Korea

Biseondae (Precipice of Ascending Immortals), Mt. Seorak, S. Korea

Part 4: Magoist Origin of Immortals

“I maintain that Immortals originally refers to Mago’s descendants in Mago Castle, the Primordial Paradise. They are the primordial clan community of the Mago Species, comprised of the divine, demigods, and humans.”

[This is a translation and interpretation of the Budoji (Epic of the Emblem City), principal text of Magoism. Read the translation of Chapter 1 of the Budoji.]

Magoist Origin of Immortals: All in the Mago Species are given the original nature of immortality or transcendence. Readers are advised to set aside the literal meaning in the English language of the words immortals or transcendents. Immortals is a translation of the East Asian term seon (仙, xian in Chinese). I choose the translation immortals over transcendents not because it is a better translation but because it is the most commonly used term by Western Daoist translators.[i] Although it is known as a Daoist term, I hold that it is pre-Daoist, namely Magoist, in origin. Primarily, it refers to the Mago Species (Mago and Her descendants) who dwelt in Mago Castle, the primordial home, to be discussed in detail in later chapters. Likewise, historical figures known as Immortals are Magoist rather than Daoist.

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(Budoji Essay 3) The Magoist Cosmogony by Helen Hye-Sook Hwang

“Reintroducing the concept of the Mago Species has a profound implication, compelling one’s vocabularies to be changed to the Mother’s Tongue.”

8 transcendants.jpg 17

Eight Female Immortals, folk painting, Korea

[This is a translation and interpretation of the Budoji (Epic of the Emblem City), principal text of Magoism. Read the translation of Chapter 1 of the Budoji.]

 

There were Four Heavenly Persons at the four corners of the castle.

They built pillars and sounded music.

Four Heavenly Persons are the four clan leaders who reside in the four corners of Mago Castle, Primordial Paradise. They are entrusted by Mago to cultivate the acoustical effect of the universe (the original music).

While the translation of “pillars” is provisional, it may mean a musical instrument of some primordial sort. Given the importance of stone, a theme reiterated in later chapters of the Budoji, the pillars may refer to the stone structure that supports a musical instrument. Or they may indicate stone chimes or an acoustical rock structure.

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(Video) 2013 Mago Pilgrimage to Korea by Helen Hye-Sook Hwang

[Author’s note: The first Mago Pilgrimage to Korea took place June 6-19, 2013. We visited Ganghwa Island, Seoul, Wonju, Mt. Jiri, Yeong Island (Busan), and Jeju Island.]

Read Mago Pilgrimage Essay 1 and Mago Pilgrimage Essay 2.

See Meet Mago Contributor, Hae Kyoung Ahn  for “Ma Gaia Womb” chant music and Meet Mago Contributor, Helen Hwang Ph.D.

(Budoji Essay 2) The Magoist Cosmogony by Helen Hye-Sook Hwang

Allegory of Chastity by Hans Memling, 15th C. Source.

Allegory of Chastity by Hans Memling, 15th C. Source

“Mago, the eponymous Goddess, is the head, ruler, and guardian of Mago-seong. She represents the eco-community of the Earth in the intergalactic universe.”

[Author’s Note: This and subsequent essays are part of the forthcoming book tentatively entitled, The Magoist Cosmogony from the Budoji (Epic of the Emblem City), Translation and Interpretation, Volume 1, that I am currently writing. I am indebted to Harriet Ann Ellenberger, who has given me her prompt feedback and editorial advice in a most supportive manner. I am thankful to Dr. Glenys Livingstone, who has inspired me to write this book sooner than later. I am also grateful for Rosemary Mattingley, who has provided copy-editing of my essays in Return to Mago Webzine.]

Chapter One (Translation)

Mago-seong was the grand castle located in the highest place on earth.
Revering the Heavenly Emblem (Cheon-bu),
it succeeded the Former Heaven (Seon-cheon).

There were four Heavenly Persons[i] at the four corners of the castle.
They built pillars and sounded music.[ii]

The eldest was named Hwang-gung (Yellow Gung),[iii]
the second Cheong-gung (Blue Gung),
the third Baek-so (White So),
and the last Heuk-so (Black So).

Mother of two Gungs was Gung-hui (Goddess Gung)[iv]
and mother of two Sos was So-hui (Goddess So).
Gung-hui and So-hui were the daughters of Mago.

Mago was born in Jim-se (My/Our/This World).[v]
Mago had no [human] emotion of pleasure and resentment.
Taking the Former Heaven male
and the Latter Heaven female,
Mago bore two Hui Goddesses without mate.

Like Mago, two Goddesses,
without mate but by the emotion [of the cosmic periods],
each bore two Heavenly Persons and two Heavenly Women. 
They were four Heavenly Persons and four Heavenly 
Goddesses in all.

[i] Here “in” in Cheon-in 天人 is transliterated as a gender-neutral term, “beings.” It means “a person” but often transliterated as “a man.”

[ii] The whole sentence can also be translated as “They made tubes and composed music.”

[iii] “Ssi” in Hwang-gung-ssi 黃穹氏 intimates both a leader by name of Hwang-gung and the clan led by Hwang-gung. Other terms of “Cheong-gung-ssi,” “Baek-so-ssi,” and “Heuk-so-ssi” are used in the same way.

[iv] Literally “hui” in Gung-hui 穹姬 and So-hui 巢姬 means a woman. Since it refers to Mago’s two daughters, I translated it “Goddess.”

[v] “Jim” in Jim-se 朕世 can be transliterated as “my,” “our,” or “this.”


Mago-seong (Mago Castle) was the grand castle located on the highest place on the Earth.

Mago-seong, located on the highest mountain, is the primordial home of Mago, the Primordial Goddess, and Her descendants, human ancestors. Mago-seong also refers to the Earth itself (see Chapter 2). Mago, the eponymous Goddess, is the head, ruler, and guardian of Mago-seong. She represents the eco-community of the Earth in the intergalactic universe. Mago-seong’s location on the highest mountain symbolizes Mago-seong’s supremacy as the prototype of a Magoist state that will follow the cosmogonic event. Mago-seong’s location also indicates its proximity to the extraterrestrial cosmos, in particular to the Sun, the direct cause of the auto-genesis of all things on Earth.

Rock of Mago Halmi, Mt. Baekbyeong, Gangwon Province, S. Korea

Rock of Mago Halmi, Mt. Baekbyeong, Gangwon Province, S. Korea

Mago-seong: Paradisiacal home of Mago and Her descendants, human ancestors. The axis mundi (world axis, center of the world) of the Magoist cosmogony.

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