August 13, 2014October 2, 2019 Mago Work AdminLeave a comment

(Poem) The Holiness of Broken Things by Melissa Austin

Meet Mago Contributor, Melissa Austin. This girl cried over dead baby birds found among the branches of a lightning-struck tree. She couldn’t see how something broken could still be holy.

(Prose) Gratitude Expressed by Deanne Quarrie

We are all experiencing troubled times. Many are moaning and groaning, crying and screaming out. Both sides are bringing such huge negative energy to our world. For just an hour – a day – if you can sustain it – practice gratitude and appreciation. If we can all turn our emotions to the good in our lives, to the love in our lives and take all that energy and place it there – well, no telling what can come of that! We have had out Thanksgiving meals and are well into the leftovers – the turkey sandwiches and if you are lucky, you still have some dressing and gravy. That’s my favorite part! Here is an exercise I do whenever I feel troubled by negativity around me. Take of some paper and pencil – or open a new document in your computer (which is what do). Begin to make a list of all the things you are grateful for. It shouldn’t be hard. Most of us did some of this a couple of days ago. As you think of things, they will prompt you to think of other things. Soon a good memory will come up followed by more. Feelings of loving appreciation will begin to flow toward those who participated in the good times with you. You may even find some forgiveness welling up for yourself and others for the bad times. Keep writing until you have it all out there in front of you. Most of us could easily have fifty things on that list. As you are writing these things out, if you are like me, you will feel your heart lighten and brighten with good feelings – loving feelings. This is gratitude. This swelling up of feeling inside us – this is our awareness of feeling blessed. This gratefulness feels lovely. However, we need to do more. Appreciation. Appreciation is gratitude expressed! Look over your list. Where in that list is an opportunity to express appreciation? Are there events that included others – others who are still present in your life? Can you tell them how much they mean to you? What about family members, friends, co-workers, even your boss at work – are there feelings of gratitude there that can be expressed? We so often find these feelings of gratitude, but do we express them? Can we use our feelings of gratitude and express them to those who helped in those memories? Who participated in that event or who are those who make each day of our lives better? Can we go to them and let them know how we feel? Can we write to them, email or even better, pick up the phone and call them? It seems to me that just feeling our gratefulness is only half the process. How wonderful if we can take our gratitude and share it with anyone on our list who contributed to creating these warm, loving feelings. We can all be participants in a brave new world, one in which we are kind to each other. A world where we express love and kindness and where we acknowledge our debt to each other and express our thanksgiving, first in our hearts and then outwardly with our words and deeds. Our gratitude and the showing of appreciation has the power to change lives. The opposite of gratitude and appreciation is like a disease that steals away our contentment and fills our life with emptiness and despair. We all have a choice in how we wish to use our energy. We can contribute to the negative in the world. We can criticize, moan, groan and complain when we can be grateful. We can appreciate what truly brings us joy and then take our positive energy out into the world and make a difference. This energy is needed RIGHT NOW. We can be voices. We can be agents of change. None of that has gone away but let us do it with love and gratitude and by support others. Let us be strong in the face of anything we perceive of as evil. Let us be there for our Muslim neighbors and friends. Let us be there for any who feel threatened in the LGBT community. Let us be there for those of color, the poor, the hungry. Let us be love, let us bring that energy to the world and support all that we see as good. Let us stand for whatever we see as right. Use these feelings of gratitude and actions of appreciation to continue making differences in our lives and of others. Love moves mountains! Meet Mago Contributor, Deanne Quarrie
2015 Nine Day Solstice Celebration Program Details

Each day’s program is available for view in “Reading Room” at Mago Academy’s website (magoacademy.org)! Mago Academy and The Girl God Proclaims “Gathering At the Crossroad for Mago Time/Space” during December 14-22 (9 days)! Go to 9 Day Overall Program Outline. Go to Promotion Video
(Essay Part 1) Language for Goddess: Divine Expression by Glenys Livingstone Ph.D

This essay is part 1 of an edited excerpt from Chapter 1 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion. ‘Goddess’, as I understand the term, is the female metaphor for the Great Creative Principle of the Universe. As such, She is both the Matrix, and immediately also an wholistic template of Being; that is, She is whole and complete within Herself, and She is a complete illustration of the process of coming into being and passing away. Her three aspects are often based on chronological/biological phases of a woman’s life, but the aspects are not in any way limited to those biological phases … those particular phases are actually just one of the valencies of the three omnipresent cosmic qualities of being that the ancients in many cultures noticed and celebrated. It seems that the three aspects were understood as a dynamic of ultimate Creativity, which is why they were so revered and celebrated. One witness to that is the Triple Spiral engraved in central position at Bru-na-Boinne (Newgrange) in Ireland. The significance of the Bru-na-Boinne monument may yet to be fully understood, as the heretofore ethnocentric minds of researchers only now begin to remember the Goddess centred minds that built it. This is true also of other monuments and artifacts in Old Europe, which have puzzled patriarchal Earth-alienated minds.[1] I propose that the Triple Spiral encoded at Bru-na-Boinne may specifically celebrate the triple faced female metaphor – ‘Goddess’ – as ‘Cosmic Dynamic of Creativity’; it seems so since it is lit up at the moment of Winter Solstice, the Seasonal Moment that especially celebrates Origins and the renewal of Earth-Sun creativity.[2] I understand ‘Creativity’ as another name for the Mystery of Being, and it is what I understand as the essence of Being. As Loren Eiseley reflects, No utilitarian philosophy explains a snow crystal, no doctrine of use or disuse. Water has merely leapt out of vapor and thin nothingness in the night sky to array itself in form. There is no logical reason for the existence of a snowflake any more than there is for evolution.[3] ‘Creativity’ is also a term used by process philosopher Alfred North Whitehead for “the Category of the Ultimate”[4] and he refers to it as threefold in nature.[5] Thus, so do I understand ‘Goddess’ – the dynamic, triple-faced metaphor: She may enable the identification of life itself, as we witness it, experience it, and inter-act with it, with the manifestation of the ultimate Mystery at the heart and origin of existence. To further this identification I have associated the three faces of the Female Metaphor – Goddess – with three characteristics of what is scientifically known as Cosmogenesis, the omnipresent creative dynamic essential to all structure and form in the Universe. These qualities of Cosmogenesis are referred to by Brian Swimme and Thomas Berry in their story of the Universe. They describe them as three central tendencies, which are “the cosmological orderings of the creative display of energy everywhere and at any time throughout the history of the universe.”[6] The three chronological/biological phases of a woman’s life in which the faces of Goddess are mirrored are: pre-menarchal young one, menstrual mother, and post-menopausal elder; and thus they have been known as Virgin/Maiden, Mother/Creator, Old One/Crone. It is necessary to ‘re-story’ these terms, since women and men in these times, no longer understand them in their full integrity – diminished, trivialized and even demonized as they have been by millennia of patriarchal narrative. Whereas, in the earliest of times of consciousness, and even later, these phases seem to have been sensed as aspects of the Great Creative Process whereby life continued, they had in recent patriarchal times lost their sacred essence. Indeed the Great Creative Process itself, expressed in the female as sacred, had become background. The mother became mere vessel, and ‘useful’ in this mode. The young virgin became a prize to be taken, the older virgin became a harsh deviant to be avoided. The old one became ‘used up’ and troublesome. Adam McLean advises that: To find the Triple Goddess … we must go back to an early stratum of myth. Long before the ascendancy of the Christ myth, the primal myths of the Goddess had been overlaid with generations of masculine Gods usurping her place in the scheme of things, taking over her sacred centres and grasping for themselves some facet of her attributes. If we go back to the earliest myths of humankind we will find the goddess in her purest, usually triune, form.[7] The re-storying of women – the Being of the female, is a preface to being able to speak sensibly of how Virgin-Mother-Crone could be a metaphor for the mystery of being. It is then possible to relate these three aspects to the evolutionary cosmic dynamics – to ‘Cosmogenesis’ – as a way of deepening awareness of them in the present moment and as a way of entering into the Female Metaphor more fully; as a way of comprehending or sensing ‘Goddess’. The seasonal celebrations then may become a way of accessing the Metaphor, embodying ‘Goddess’, and developing personal and cultural relationship to the Cosmos. The process of celebrating Her annual cycle of Creativity is a process of joining Earth in Her annual journey of descent and return, in Her divine expression. Meet Mago Contributor Glenys Livingstone NOTES: [1] See Paul Devereaux Earth Memory p.34 and 120-124, Michael Dames The Silbury Treasure, Claire French The Celtic Goddess, p.22. [2] other valencies may be included, as with all poetry and art. [3] Loren Eiseley, The Immense Journey, p.27. [4] Alfred North Whitehead, Process and Reality, p.28. [5] More of this is described in PaGaian Cosmology, Chapter 4: see “Whitehead’s ‘Threefold Creative Composition’”. [6] Brian Swimme and Thomas Berry, The Universe Story, p.72. [7] Adam McLean, The Triple Goddess, p.12-13. REFERENCES: Dames, Michael. The Silbury Treasure: The Great Goddess Rediscovered. London: Thames and Hudson,1976. Devereux, Paul. Earth Memory: The Holistic …
(Art) Goddess Images by Kaalii Cargill

One way I honour and celebrate Goddess is giving form to images and symbols that represent Her. Here are a few of my creations: Fabric and canvas print life-size representation of Warrior aspect. 2016. Fabric and printed canvas life-size representation of Hetaira aspect. 2016. Fabric, printed canvas and snakeskin life-size representation of Priestess aspect. 2016. Fabric and printed canvas life-size representation of Mother aspect. 2016. Meet MAGO Contributor KAALII CARGILL
(Essay 2) Gaia as Universe-Earth-Self: a Unity of Being by Glenys Livingstone Ph.D.

[This essay is part 2 of an edited excerpt from Chapter 1 of the author’s book PaGaian Cosmology: Re-inventing Earth-based Goddess Religion.] As participants in Gaia, we may understand ourselves as Gaia, holons of the Large Self, as a drop of the ocean participates in (the whole of) the ocean. I regard the concepts of holons and holarchy[i] to be a crucial model for understanding a participatory universe. In Biology Revisioned, Harman and Sahtouris define a holarchy as “the embeddedness of living entities within each other (e.g., cell, organ, body, family, community, ecosystem, bioregion, planet, star system, galaxy, etc.)”;[ii] and they define a holon as “a living entity or system.”[iii] They describe the entire Universe as a vast living entity or holon, and also as “a holarchy containing smaller holons in continual co-creation.”[iv] A most significant feature of a holarchy is that every layer/level has as much importance as any other, because they are embedded in each other – and actually the layers of simpler life forms are not dependent on the more complex, though the more complex are dependent on the simpler earlier layers. Within the context of holarchy, it may be possible to explain by physical principles how a quality of living systems “may apply all the way from the most simple single-cell life form to Gaia.”[v] Psychologist James Hillman recognizes that the cut between the self and the natural world is arbitrary, and wonders whether it can be made at all – “we can make it at the skin or we can take it as far out as you like – to the deep oceans and distant stars”.[vi] Lovelock refers to the human as Gaia – “She has seen the reflection of her fair face through the eyes of astronauts … ”, and speaks of a “commonwealth of all creatures that constitutes Gaia.”[vii] In his early writings on Gaia, he did try to hold back from Her sentience:
(Photo Essay 1) We Remember by Kaalii Cargill

There are places in the world that recognize you and can call you by name, even if you’ve never been there. Our ancestors live in the land, and are the land. Their voices speak to us when we remember and we ask to hear. Robyn Philippa, “Animism of the British Isles”, sacredearthgrove.com In my pilgrimages to visit with the Grandmothers at ancient Goddess sites, there have been moments when the extraordinary is present in the ordinary, a reminder that it is not just the sites themselves but also the land I’m standing on, the air I’m breathing, the sounds I’m hearing, the sights that stay with me. Here are some of those moments in my journeys to sacred places, moments that call me to remember . . . Path down to the sanctuary of Athena Pronaia and the Tholos, Delphi, Greece. My walk down though the olive grove to the sanctuary of Athena Pronaia in Delphi was accompanied by a chorus of cicadas. These insects have been singing here for millennia. Ancient Greek poets wrote odes to them: “O, shrill-voiced insect; that with dewdrops sweet,” (Meleager of Gadara, first century BCE). I had never been there before, yet the dry heat, the cicadas, the olive trees, the quality of light were all deeply familiar. Gourds drying in the sun, Gozo, Republic of Malta. I saw these gourds drying on a wall on the island of Gozo the same day I visited the Ġgantija megalithic temple complex (c3500 BCE). Both spoke to me of timelessness. Base stone of Persephone/Demeter statue, Morgantina, Sicily. c 500 BCE I visited with the 2.25 metre high marble statue of Persephone/Demeter in the nearby Archaeological Museum of Aidone. She is magnificent and still very present. The land where she once stood spoke to me of strength and loss. Ancient olive tree, Agrigento, Sicily. Valley of the Temples. Even more than visiting the temples at Agrigento, sitting beneath this tree was to rest in the arms of ancient Mother. 2.800 year old stone pathway winding up to the acropolis at Cumae Archaeological Park, near Naples, Italy. I went to the Cumae Archaeological Park to visit the Antro della Sibilla, the cave of the Cumean Sibyl. The walls still whisper her secrets. Walking the worn stone path up to the temples invited me to remember those who walked this way over two millennia ago. Meet Mago Contributor Kaalii Cargill
(Art poem) She Made A Beautiful Video For Your Tube by Kushal Poddar

One thirteen years old asks: Am I ugly? Since I have no say, no minutiae, I like her post. Hundreds like her post. Imagine her standing between two mirrors, light striking back and forth, thinning her beyond frame, perception, silhouette. Am I ugly? Asks a cloud freshly kneaded from a flood. Am I ugly? Asks a bird. I can see a rat’s tail hanging from its mouth. The left mirror does not exist. It is a shadow of the one on the right. The right mirror is a mirage. It casts the light left over from the beauty’s erring side. Read Meet Mago Contributor Kushal Poddar. 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.)
(Speech 1) A Crucial Time of Choice by Anne Baring

[Author’s Note: This and the next sequel are from my talk for Humanity Rising, delivered on August 11th, 2020]. Adam and Eve, expulsion from the Garden of Eden, Wikimedia Commons I would like to offer an archetypal overview of why the current crisis has come into being; showing when, where and how the masculine and feminine archetypes – reflected in the image of a God or Goddess – became separated, and why this separation has had such a deep impact on Western civilization. I am not speaking only of the pandemic but the far greater challenge of climate change. We live in a world that has been governed by the masculine archetype for some 2,500 years, with no feminine archetype to balance it, with no sacred marriage between them. As a result, world culture and the human psyche are now dangerously out of balance, out of alignment with the Earth and the Cosmos. Forty or so years ago I had a visionary dream of a Cosmic Woman. Since then, my life has been focused on the recovery and restoration of the feminine archetype — the archetype that stands for our relationship with Nature, the Earth and the Cosmos. It also stands for a totally different perspective on life, a perspective which recognizes that we live on a sacred planet; that our human lives participate in a Sacred Cosmic Order and that our role as humans is to care for the life of this planet.The Feminine stands for the soul, for the heart, and for compassion and justice — the two primary values which protect and serve life. It is summed up in this statement by a Council of the Indigenous People of North America: “All Life is sacred. We come into Life as sacred beings. When we abuse thesacredness of Life we affect all Creation.” Today we are faced with a choice — a choice that will determine whether or not we survive as a species. Through ignorance, hubris and the belief that we could dominate nature to the advantage of our species alone, we have interfered so disastrously with the organism of the planet, that over the last 50 years, our growing numbers and our mindless exploitation of its resources have brought about not only the destruction of 60% of all species but also the crisis of climate change. We have somehow to change our attitude to life, to relinquish the false myth of growth, progress and consumption we have been living by, and cease our ongoing assault on the life and resources of the planet. This is a time of great peril, but also of unparalleled opportunity. Never before in our species memory has there been this collective opportunity to change course before it is too late. We need to understand why we have lost touch with nature and why we have learned so little from our spiritual traditions that we are prepared to destroy God’s creation with our nuclear weapons, whose very existence pollutes the Earth. Two thousand years ago this prophecy was recorded in the Fourth Gospel of the Essenes. This Gospel, and three others, were discovered by Edmund Szekely in the secret archives of the Vatican and translated from the Aramaic by him: “But there will come a day when the Son of Man will turn his face from his Earthly Mother and betray her, even denying his Mother and his birth right. Then shall he sell her into slavery, and her flesh shall be ravaged, her blood polluted, and her breath smothered; he will bring the fire of death into all the parts of her kingdom, and his hunger will devour all her gifts and leave in their place only a desert. All these things he will do out of ignorance of the Law, and as a man dying slowly cannot smell his own stench, so will the Son of Man be blind to the truth: that as he plunders and ravages and destroys his Earthly Mother, so does he plunder and ravage and destroy himself. For he was born of his Earthly Mother, and he is one with her, and all that he does to his Mother even so does he do to himself.” Every word of this prophecy has come true. Believing ourselves to be separate from nature and above nature, and having no idea of why we are on this planet, we have grossly interfered with the harmony of the natural world and are bringing disease and possible extinction upon ourselves. In the words of an American philosopher, William Ophuls, “What the impending ecological crisis forces us to confront is that we have sacrificed meaning, morality, and almost all higher values for the ‘sordid boon’ of material wealth and wordly power. To keep drinking from this poisoned chalice will bring only sickness and death.”[1] In order to transform our present view of reality we need to understand the ideas and beliefs that have created it. When did we lose the awareness that all life is sacred? Why did we lose the feminine archetype that connected us to nature? Owing to the researches that I and a number of women have made over the last 40 years, we now know that in the Palaeolithic and Neolithic eras, the principal deity worshipped was the Great Mother. In this forgotten cosmology, there was no Creator beyond creation. Creation emerged from the womb of the Great Mother. All species, including our own, were her children. Everything on Earth and in the Cosmos was connected through relationship with her. Then, around 1,500 BC, there was a change so great that its repercussions are still felt today because it has been the major influence on Western civilization. This change was the replacement of the Great Mother by the Great Father, preceded by a period when there were both goddesses and gods. As the monotheistic Father God brought creation into being as something separate and distant from himself, so nature became split off from spirit and was …
(Poem) Little Bear Requiem by Sara Wright

Look up at the star that bears your name. Re-member the story. Once you were loved, treated with deep respect. Your Ancestor Field bore a Bear Goddess, and bears her still. Her visions will guide you. *Lucy was a yearling that was so tame she slept on the grass in front of my house… She lived here this spring and was shot illegally one morning in June by a bear hating neighbor.

(Special post) The Goddess Inanna: Her Allies and Opponents by Hearth Moon Rising

Inanna’s Descent to the Underworld is one of the most fascinating myths ever told. Not just because it is profound and enlightening, although it is certainly that. It’s an exciting journey that ignites the imagination, and female characters are at the hub of the action. This is a tale of power: power that is demanded, power that is won, power that is appropriated, and power that cannot be escaped. The story follows the fertility goddess Inanna, who brought civilization to Mesopotamia, as she seeks to expand her realm by venturing into the world below. Inanna’s experiences in the great below, her escape, and the wild events that unfold as a result of her caper are the focus of the tale.
(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) Interweaving Mago Threads by Mago Circle Members

“Mago” tradition Magoism is a new word to the modern Western vocabulary, yet it has its linguistic roots in many parts of the globe and in an ancient knowledge and know-how almost lost. Dr Helen Hwang determinedly and methodically is excavating the little-understood historical Mother-Goddess knowledge of Korea, and its traditions, the Mago, and Magoism, and in doing so is unlocking another previously invisible door, and replacing another ripped-off corner of the global map of significant, almost-lost tradition and forgotten knowledge. This is a most welcomed prospect. The newness of this discovery for those who learn of it fills them with excitement because every step to remember the ancient ways, particularly the lost Goddess ways, and those ways that hint of Source, are crucial to humanity remembering itself. Moderns have become accustomed to modes of mind that strip the soul and psyche of finer attunement to earth, sea, stars and each other. This renders most adrift on a sea of seeming limitless freedoms, to be picked up by any technological hook that would substitute for inner knowing. The map becomes the new computer wiring, insurance policy or bank regulation to follow. But once we scrape from our psyches the encrustation of mind most moderns have settled with (which calcifies the innate senses and finer antennae of knowing, emboldening technologically driven modes of mind and being to take their place), then we are on our way to a vivifying recollection. Here is an earlier presentation of the “mago” root word in “imago” or image. Not coincidentally, perhaps, it is connected to maps. (Mary Ann Ghaffurian, culled from Through a Darkened Door—Light, Part 2 by Mary Ann Ghaffurian PhD [http://magoism.wordpress.com/2012/11/26/through-a-darkened-door-light-part-2-by-mary-ann-ghaffurian-phd/]) A very special online, global group Dearest X, …Which brings to mind the “other” reason why I wanted to write to you … Other than just saying “hello” and letting you know that you are very much missed, I also wanted to share with you about a very special online, global group that I have had the honor of being a part of. This group is called Mago Circle and it was founded by my dear friend, “sister” and colleague, Helen Hwang. Helen’s work and commitment to restoring Mago, Ancestral Mother Goddess, to her rightful place as progenitor and creatrix of the Korean people, has not only been admirable but truly critical during a time when we are in real need for inspiration from thought leaders and scholars with a solid foundation in the arts and research of the sacred feminine. As you know, with the roots of Korean shamanism in the realm of women, it makes perfect sense that Korean spirituality must also have sprung within the womb of Woman … the great cosmic goddess, Mago. While Helen’s work is very much grounded in meticulous research — showcasing Korea to the rest of the world in all of Her depth, herstory, and vibrance — it is more importantly, founded in genuine intentions of love, transparency, and humility. I know that Helen can explain the depth, breadth, and height of her work much better than me so I think it will be better to have her directly share more of herself with you; what I simply hope to do through this letter is perhaps help serve as a familiar hand …. reaching out to you and letting you know that your presence and blessings as a well-regarded and much-admired Korean female shaman and scholar would be much appreciated in Mago Circle. Do you remember, X, … you once told me … about 20 years ago: “Sanity is insanity with a focus.” These words I still remember and hold true … they have helped me through times that were truly dismal and chaotic in my life, and with this reassuring and transformational way of looking at myself, looking at my life, looking at the world, I have made it through. My life continues to have its share of insanity, but I know that with focus, all sanity is restored. I know that my letter to you today may feel unexpected and random (especially after not having seen each other for so, so long), but as you know, somehow, life brings us through twists and turns that may seem awkward and strange at first, but upon retrospect, all makes complete sense. In closing, may I have the honor and pleasure of introducing Helen Hwang and the Mago Circle to you … I realize that you must be very busy, but it is my sincere hope that you will find a little time to acquaint yourself with Helen and this wonderful group of women (and men) who are very much dedicated to restoring the balance and peace of Korea and the world via Mago and her goddess sisters of many names… (Wennifer Lin, culled from her letter to her old friend) I share your call for staying connected with each other at a time of cultural and religious tensions. I too believe that all tensions arise from a patriarchal system of hegemony or domination. In the absence of patriarchal hegemony, there would be little or no tension among human beings. The belief in the Mother Goddess would remove the necessity for aggression and hence domination of other human beings or animals. In the eyes of the Mother, every living being is her creature. Hence love, kindness, nurturing and all that is beautiful would prevail everywhere. Am I sounding too idealistic or am I pining for a utopian society that is just not possible? But in theory, it is possible to return to the spirit of Mother, manifest in everything in nature and in our thoughts and actions. With admiration and preservation of Mother we can change the world for a better place. So with this in mind, I submit to all women (who are the living image of the Great Mother Goddess) and goddess lovers in the world to unite in our efforts to bring back the ideals of the Great Goddess. As an academic, I […]

Happy New Year, Year 2/5916 Magoma Era! by Helen Hye-Sook Hwang

“The Bell of King Seongdeok, known as the Emille Bell, a massive bronze bell at 19 tons is the largest in Korea.” Wikimedia Commons. Cast in 771, the bell reenacts the music of whales to remind people of the Female Beginning, the self-creative power innate all beings. Today is Day 2 of the New Year in the reconstructed Magoist Calendar characterized by 13 months per year and 28 days per month. We are heading toward the Solstice that falls on Dec. 21/22 (Day 5 of the first month in the Magoist Calendar), which happens to be the day of the first full moon of Year 2. Below is the details about the Magoist Calendar. https://www.magoacademy.org/2018/03/27/magoist-calendar-13-month-28-day-year-1-5915-me-2018-gregorian-year/ The Gregorian year 2018 marks a watershed in that we began to implement the Magoist Calendar. The Magoma Era is based on the onset of the nine-state confederacy of Danguk (State of Dan, the Birth Tree) traditinally dated 3898 BCE-2333 BCE. We just passed Year 1 or 5915 Magoma Era (the Gregorian 2018). For Year 1, we had the New Year Day on December 18 of 2017, the first new moon day before the December Solstice. That makes December 18 of 2017 our lunation 1, the first lunar year that the reconstructed Magoist Calendar determines its first day of the Year 1! Although relatively short in history, the Mago Work began to celebrate the Nine Day Mago Celebration on the day of December Solstice annually since 2015. With the reconstructed Magoist Calendar, we placed it in its due timeframe, the Ninth Month and the Ninth Day, which fell on August 8, 2018 (US PST) and celebrated it for the first time according to the Magoist Calendar. Apparently, this had to be a mid-Summer event. This left us with another seasonal event, the New Year/Solstice Celebration. For Year 2, we hold the 3 Day New Year/Solstice Celebration on December 20, 21, and 22 (December 22 to be the Solstice Dat in PST) and the Virtual Midnight Vigil as a precussor to the New Year Day. http://www.magoacademy.org/2018/07/17/2018-5915-magoma-era-year-1-nine-day-mago-celebration/ https://www.magoacademy.org/home-2/new-year-solstice-celebrations/ We just greeted the Year 2 by holding the event called Virtual Midnight Vigil during which we sounded the Korean temple bell, in particular the Emile Bell or the Divine Bell of King Seongdeok the Great, to the world. A few from around the globe (Germany, Korea, Italy and the US) participated in it or hosted their own local vigils. The Korean temple bell is the key symbol for the Magoist Calendar as well as the Magoist Cosmogony. It is not a coincidence that it is struck on the midnight of the New Year’s Eve. It is Korean tradition that even modern Koreans gather at the bell tower in Seoul to hear the sound of the bell at midnight. And these bells are gigantic weighing 19 tons in the case of the Emile Bell. That this convention has an ancient Magoist root remains esoteric. For not only they strike the bell 28 times in the evening indicating the 28 lunar stations that the Moon stops by in the sky throughout the year (please read below what the 28 day lunar journey means and how it is represented by women). But also the Korean temple bell is no mere acoustic device to play the beautiful sound only. It is designed to reenact the Magoist Cosmogony. https://www.magoacademy.org/2018/12/14/virtual-midnight-vigil-dec-17-2018-to-new-year-year-2-5916-magoma-era/ That said, that is not what’s all about the Korean Magoist convention of welcoming the New Year by sounding the temple bell, however. That the bell sound is a mimicry of the music of whales has been in the hand of wisdom seekers! Ancient Korean bells testify that whales are with us in the journey of the Moon and her terrestrial dependents headed by women. You may like to hear the sound of the Magoist Korean whale bell included in the Participation Manual for Virtual Midnight Vigil below. Happy New Year to all terrestrial beings in WE/HERE/NOW! https://www.magoacademy.org/2018/12/16/participation-manual-for-virtual-midnight-vigil-year-2/
(Mago Almanac Excerpt 3) Introducing the Magoist Calendar by Helen Hye-Sook Hwang

Mago Almanac: 13 Month 28 Day Calendar (Book A) Free PDF available at Mago Bookstore. MAPPING THE MAGOIST CALENDAR According to the Budoji, the Magoist Calendar was fully implemented and advocated during the period of Old Joseon (ca. 2333 BCE-ca. 232 BCE) whose civilization is known as Budo (Emblem City). Indeed, the Magoist Calendar is referred to as the Budo Calendar in the Budoji. Budo was founded to succeed Sinsi and reignited Sinsi’s innovations including the numerological and musicological thealogy of the Nine Mago Creatrix. The Budoji expounds on the Magoist Calendar as follows: The Way of Heaven circles to generate Jongsi (a cyclic period, an ending and a beginning). Jongsi circles to generate another Jongsi of four Jongsi. One cycle of jongsi is called Soryeok (Little Calendar). Jongsi of Jongsi is called Jungryeok (Medium Calendar). Jongsi of four Jongsis is called Daeryeok (Large Calendar). A cycle of Little Calendar is called Sa (year). One Sa has thirteen Gi (months). One Gi has twenty-eight Il (days). Twenty-eight Il are divided by four Yo (weeks). One Yo has seven Il. A cycle of one Yo is called Bok (completion of a week). One Sa (year) has fifty-two Yobok. That makes 364 Il. This is of Seongsu (Natural Number) 1, 4, 7. Each Sa includes a Dan of the big Sa. A Dan is equal to one day. That adds up to 365 days. At the half point after the third Sa, there is a Pan of the big Sak (the year of the great dark moon). A pan comes at a half point of Sa. This is of Beopsu (Lawful Number) 2, 5, 8. A Pan is equal to a day. Therefore, the fourth Sa has 366 days. At the half point after the tenth Sa, there is a Gu of the big Hoe (Eve of the first day of the month). Gu is the root of time. Three hundred Gu makes one Myo. With Myo, we can sense Gu. A lapse of 9,633 Myo-Gak-Bun-Si makes one day. This is of Chesu (Physical Number), 3, 6, 9. By and by, the encircling time charts Medium Calendar and Large Calendar to evince the principle of numerology.[12] KEY TERMS Calendric Cycles Jongsi (終是 Ending and Beginning): Cyclic periods Soryeok (小曆 Little Calendar): One year Jungryeok (中曆 Medium Calendar): Two years Daeryeok (大曆 Large Calendar): Four years Names of Year, Month, Day, Week Sa (祀 Rituals, year): One year refers to the time that takes to complete the cycle of rituals. Gi (期 Periods, month): One month refers to the period of the moon and menstruation cycle. Il (日Sun, day): One day refers to the sun’s movement due to Earth’s rotation. Yo (曜 Resplendence of seven celestial bodies, Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn, week): Each weekday is dedicated to seven celestial bodies. Bok or Yobok (曜服 Duties of the Celestial Bodies, completion of a week): One week refers to the veneration of the seven celestial bodies. Names of Monthly Transition Days Hoe (晦 Eve of the first day of the month, 28th) Sak (朔 First day of the month, 1st, the dark moon) Names of Intercalation Days Dan (旦 Morning): Leap day for New Year Pan (昄 Big): Leap day for every fourth year Names of Time Units Gu (晷 sun’s shadow): Time measure, 1/300 Myo Myo (眇 minuscule): Time measure, a total of 300 Gu Myo-Gak-Bun-Si (眇刻分時 minuscule, possibly 15-minutes, minute, hour): Time measure, 9,633 Myo-Gak-Bun-Si is equal to a day Names of Three Types of Numbers in Nine Numerology Seongsu (性數Natural Number): 1, 4, 7 in the digital root Beopsu (法數 Lawful Number): 2, 5, 8 in the digital root Chesu (體數 Physical Number): 3, 6, 9 in the digital root THREE SUB-CALENDARS The Way of Heaven circles to generate Jongsi (a period, an ending and a beginning). Jongsi circles to generate another Jongsi of four Jongsi. One cycle of jongsi is called Soryeok (Little Calendar). Jongsi of Jongsi is called Jungryeok (Medium Calendar). Jongsi of four Jongsis is called Daeryeok (Large Calendar). The universe is infinite without beginning and ending. Everything runs the course of self-equilibration in relation to everything else. The Way of Heaven or the Way of the Creatrix circles and makes possible the infinite time/space to be measured and calculated. As the Way of Heaven circles, we are able to perceive Our Universe in finite measures of time/space. Time becomes measurable, as space is stabilized. Seasons and days-nights are demarcated in cyclic patterns, as the Earth makes the three cyclic movements of rotation, revolution, and precession. Calendar, born out of the inter-cosmic time, synchronizes human culture with the song/dance of the universe. The term Jongsi, which means an ending and a beginning, is equivalent to “a cyclic period” that is marked by the beginning and the end. Time (a day, a month, and a year) circles, as space (the Earth, the Moon, and the Sun) spirals. The Magoist Calendar has three sub-calendars: The period of one yearly cycle is called Little Calendar, whereas the period of two yearly cycles is called Medium Calendar and the period of four yearly cycles, Large Calendar. To be continued. (Meet Mago Contributor, Helen Hye-Sook Hwang) Notes [12] Budoji, Chapter 23. See Bak Jesang, the Budoji, Bak Geum scrib., Eunsu Kim, trans. (Seoul: Gana Chulpansa, 1986).
(Prose & Photography) Equinox Reflection by Sara Wright

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

I am a secularist rather than a ritualist, but I can’t help but be drawn into the celebrations that people make when they honour the passing of the seasons. Even as a child I felt the disconnect between Christmas and the hot dusty days of summer. When Christians invaded and colonised Australia they brought their holidays but did not consider changing the dates to match the seasons. I was in India recently, invited as a speaker at the Hindu Lit For Life Festival in Chennai where I had lived ten years ago. The last day of the festival was the first day of Pongal. A friend, feminist economist Devaki Jain, who had grown up in Chennai eighty years earlier invited me to join her in a car ride to see Pongal celebrations in the streets. This is a Tamil festival dating back at least a thousand years, a sun festival, welcoming the next six months of the sun’s journey, also a harvest festival. During this time many women produce beautiful drawings, known as kolam. In my book Cow I wrote a poem about kolam which I think says more than I can explain here. what she says about kolam where they are drawn and when is all important early morning is auspicious it sets the shape of the day the hard ground is cleaned points of white grain sprinkled she works quickly she knows her design for the day runs the powdered grain from point to point it is a mandala a yantra a sign so the forces of the universe align themselves with her intentions Back to Pongal. The festival goes for four days. On the first day, which is called Bhogi, people are on the streets with the fruits of harvest, piles of tumeric and stacks of sugar cane tied in bunches. My friend, Devaki, bought flowers to take back to her room in the hotel. The second day, called Thai Pongal, I was invited to a harvest lunch at the house of my friend Mangai who is a playwright, theatre director and human rights activist. The word ‘pongal’ means ‘boiling over’ or’ overflow’ and I saw this in the cooking of the sweetened rice dish into which each of the twelve people present poured some water and milk as it almost overflowed the pot. This sweet rice dish was added to the collection of other dishes on the table. I cannot tell you what they were, but the meal was delicious. After lunch everyone relaxed, someone sang, we talked and caught up on news. The third day, is called Maatu Pongal, and cattle are at the centre of celebrations on that day. I don’t know if this line up of cattle had anything to do with the day’s celebration but there they were tied up alongside a very busy main road. These were not cows and I did not see any cows with decorated horns and flowers on their heads. on that day as I have on other occasions. On the fourth day, Kaanum Pongal, things begin to wind down. One of my co-speakers at the festival said she would be visiting family members on that day. The kolams are drawn again, sugar cane is consumed and people go back to their daily lives. What I liked about being in Tamil Nadu during the Pongal festival is that it felt absolutely right. The time of the year, the connection with harvest, so I did not feel the discomfort I so often feel in the midst of the out-of-season commercialised holidays as they are celebrated in Australia. Susan Hawthorne’s book Cow is available worldwide from distributors in USA, Canada, UK, from all the usual online retailers or from Spinifex Press. http://www.spinifexpress.com.au/Bookstore/book/id=215/ © Susan Hawthorne, 2019 (Meet Mago Contributor) Susan Hawthorne.
(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 …
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 …

(Art) Nurture by Anna Tzanova

to feed and protect; to support and encourage; to foster and bring up; to train and educate; to develop and nourish; to care for and cherish… Such a multifaceted and meaningful word! It represents to me an essential quality of the Goddess. An aspect I strive to cultivate within, embody, and express externally. I use it to guide all my actions by asking myself, “Is this nurturing?”; “By doing this, what am I nurturing?” Very often, minds have been conditioned to counterpose nature and nurture, creating not only a divide, but also a controversy. The intrinsic feature of Nature is to nurture. The womb not only births, but nurtures. Nothing can be sustained or achieved without nurture. Nature teaches us the lesson of acceptance. Nurture – the lesson of patience. It also provides the opportunity and freedom of choice. Together, they intertwine and weave the entire Creation. What are you nurturing today? From She Rises: How Goddess Feminism, Activism, and Spirituality? Volume 2 (forthcoming, 2016). See (Meet Mago Contributror) Anna Tzanova.
(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.] 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.
(Mago Almanac 4) 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) 13 MARY DALY QUOTES Each monthly calendar, headed by quotes from Mary Daly’s Wickedary, has space for users to continue OUR Story. 1 Elemental Rhythms 1: rhythms displaying the infinite interplay of unity and diversity characteristic of Elemental phenomena such as tides, seasons, phases of the moon: TIDAL RHYTHMS 2: cadences and vibrations of the wordings of Websters, which are Be-Spoken in cosmic concordance Background the Realm of Wild Reality; the Homeland of women’s Selves and of all other Others; the Time/Space where auras of plants, planets, stars, animals and all Other animate beings connect. 2 New Space Space on the Boundary of patriarchal institutions; Space created by women which provides real alternatives to the archetypal roles of fatherland; Space in which women Realize Power of Presence New Time Time on the Boundary of patriarchal time; women’s Life-Time; Time in which the past is changed and Archaic Futures are Realized 3 Archaic Time Original Creative Time, beyond the stifling grasp of archetypal molds and measures; the measure of Original Motion/E-Motion/Movement Archespheres the Realm of true beginnings, where Shrews shrink alienating archetypes and Unforget Archaic Origins, uncovering the Archimage, the Original Witch within 4 Re-calling 1: persistent/insistent Calling of the Wild; recurring invitation to Realms of Deep Memory 2: Active Unforgetting of participation in Be-ing; Re-membering and giving voice to Original powers, intuitions, memories 5 Courage to live The Courage to refuse inclusion in the State of the Living Dead, to break out from the deadforms of archetypal deadtime, to take leap after leap of Living Faith; Fiercely Biophilic Courage 6 Elemental Spirits Spirits/Angels/Demons manifesting the essential intelligence of spirit/matter; Intelligences ensouling the stars, animating the processes of earth, air, fire, water, enspiriting the sounds that are the Elements of words, connecting words with the earth, air, fire, water and with the sun, moon, planets, stars 7 Tidal Characterized by cosmic interconnections and rhythms; Elemental; Wild Tidal Memory Memory of the Deep Background, characterized by Tidal Rhythms of Re-membering: ELEMENTAL MEMORY Tidal Time Elemental Time, beyond the clocking/clacking of clonedom; Wild Time; Time that cannot be grasped by the tidily man-dated world; Time of Wicked Inspiration/Genius 8 Wild The vast Realm of Reality outside the pinoramic world view constructed by the bores and necrophiliacs of patriarchy; true Homeland of all Elemental be-ing, characterized by diversity, wonder, joy, beauty, Metamorphic Movement and Spirit 9 Biophilic Bonding 1: the Lusty combining of Elemental forces among Others 2: the uniting of Life-Loving women in Hopping/hoping harmony 10 Metabeing Realms of active participation in Powers of Be-ing; State of Ecstasy 11 Re-membering 1: Re-calling the Original intuition of integrity healing the dismembered Self – the Goddess within women; Re-calling the Primordial connections/conversations among women, animals, and other Elemental beings 2: Realzing the power to See and to Spell out connections among apparently disparate phenomena: Spinning, Creating 12 Powers of Be-ing Be-ing the Verb, understood in multiple and diverse manifestations, e.g., Knowing, Creating, Loving, Unfolding – and through diverse Metaphors – e.g. the Fates, Chaning Women (Eastan Atlehi, Creatrix of the Navaho People), Shekhina (female divine presence in Hebrew lore) 13 Thirteen represents the Other Hour, beyond the direction of disaster. It signals the Presence of the Otherworld – Metamorphospheres – True Homeland of all Hags, Crones, Furies, Furries and Other Friends. It represents the Realm of Wild Reality, the Background, the Time/Space when/where auras of plants, planets, stars, animals, and all truly animate be-ing connect. It points to Living Worlds utterly foreign to foolocracy – Worlds that are Eccentric, Erratic, Odd, Queer, Quaint, Outlandish, Weird. (Meet Mago Contributor) Helen Hye-Sook Hwang.