25 Flora/ June 9
Columbadi/Friday (Dove day. Day of Madria Grace.)
O, Madria Grace, Jana of Compassion, Love and Mercy, be with us. May the Pure Stream of Your Grace flow within me, in this world and in all the worlds to come. Blessed are You.
My previous post needed a great deal of editing. And the following should have read: It must be kept in mind that no scriptures are without flaw. I also should have mentioned that an hand-typed copy of the original Madrian liturgy, which contained the longer form of the creed, was handed down to the Janites. (We added the stanza regarding the Janati.)
Let us remember that in our scriptures, the Holy Daughter teaches us how to offer Sacrifice to the Celestial Mother, 4) And She showed them how to offer Sacrifice to the Mother of All things. (Mythos of the Divine Maid (Divine Kore), Chapter VII verse 4. And a good portion of our communion rite may be found at the end of this chapter starting with the holy verse 16.
To better enable our devotees to understand the importance of the RoS, the following is taken straight out of the SMR regarding the Rite of Sacrifice. There are several chapters on this subject, so this will only be a short synopsis. Where the text says ‘the Goddess’, we substitute, Dea.
It begins with the quote from Jeremiah 44:17: We will do everything that we have vowed; offer Sacrifice to the Queen of Heaven and pour out libations to Her.
Through the Rite of Sacrifice, we come as close as we can come to full communion with Dea without taking the Sacrament of Communion. It is therefore a ritual of profound spiritual meaning and effect. Performed faithfully, it will begin to lead the soul out of the prim little antechamber of mundane consciousness and into the great halls and passageways of the unconscious self, through its magnificent windows streams the splendid sunlight of Our Lady’s Love.
It then continues with who may celebrate the RoS and the setting up and purpose of the altar. It also instructs that the remains of the Sacrifice be returned to Nature.
The Name of Power: (which is different than the Sacred Word of Power the priestess utters during the communion rite.) Iot E’ Voh is pronounced yot-hay-voe, but the aspirate is more like an audible breathing than the usual English “H”.
Regularity and Perfection:
The two most important instructions for the RoS are to perform it regularly and to perform it perfectly. Regularity is necessary because the Rite is not just an act; it is a continuous (devotional) Cult which has been carried on since the beginning of Earthly existence and perhaps, before. (Today, no-one would say that the RoS that we have is ancient, but certainly, some form of a sacrificial act of devotion has been offered to the Great Mother since the beginning of time. And let us remember the Collyridians, who worshiped Mary with a monthly liturgy in Her honor.)
It is a bond of love and honour between the human soul and the Divine. When you undertake the RoS, you are saying: Mother, I want to take on this obligation for Your sake; I want to carry the torch of Your ancient Rite all the days of my life, and if sometimes, it becomes a burden to me, grant me the Grace that I shall not let it fall. Let me suffer that small burden joyously in Your dear Name. (It goes on to state that there are often-times circumstances which may prevent us from offering the RoS and Our Lady understands.)
But the RoS was not made by human hands, neither can any human mind fully understand it. (Here, we would state that while we don’t believe our RoS was written by the Divine, the basic form, the idea of a Rite of Sacrifice is certainly, quite ancient and was inspired by Dea, Herself. This is an example of where the scriptures have to be understood in the light of the era in which it was written. There may have been a need, at that time, to claim antiquity for the actual text of the Rite. Today, we understand that the text itself was probably written between 45 and 50 years ago.)
It has been practiced in all ages. (Yes, Janites would agree that the Rite has been practiced in all ages in one form or another, including during the Eleusinian Mysteries.)
The words quoted at the beginning of this book (Jer. 44-17) were spoken by the women of Jerusalem to a false prophet some two and a half thousand years ago. They refer to the same Rite. In the days before the false gods, it was practiced in every faithful household throughout the civilized world. Patriarchal religions boast a few thousand years of Tradition. Madrianism (here we interpret this to mean the devotional cult of the Great Mother), stretches back past the beginnings of history until it disappears in the mists of time. Our religious tradition tells us that the RoS (we again interpret this to mean a sacrificial devotional cult to the Great Mother) is at least as old as humanity.
It is true that the words may differ a little in different ages, but as it is a work of Divine inspiration, the Rite itself is always the same. When you first make Sacrifice, you wills stand, for the first time (unless you have been granted a divine vision) before the Primal Mystery of existence.
It will take practice to fully experience this. There is only one thing higher in this world (apart from certain rare mystical experiences) and that is the Sacrament of Communion.
In the ancient civilization of our mothers, countless volumes must have been written in explanation of and meditation upon this profoundest and most ancient of Mysteries; and in the age that is to come, there will doubtless be many more. Here, we give only an outline of the essential truths.
Whether actual or symbolic, it is a profound truth that through the words and actions of the RoS, a psychic and spiritual structure is created around and within the participants. It is the structure of the celestial Temple of Dea, and, as we shall see, each section of the Rite contributes to its completion. (This is similar, in tone, to the writings of others with regards to the Christian liturgy. The Liturgy is literally a meeting place between Heaven and Earth. The RoS is literally a meeting place between Heaven and the hestia.
From these writings, we can see what the Rite of Sacrifice is and is not.
It is not the same as the communion rite of the Great Liturgy. But, by the same token, it is not merely an offering of flowers and gifts; nor is it a fertility ritual such as found in the Wiccan liturgy. It is the direct result of the Sacrifice of the Immanent Daughter, our Princess of the Earth and High Priestess of Heaven. She Who is the Bridge, the Divine Meeting Place between Heaven and Earth; between the Celestial Mother and Her children. When we celebrate the RoS, we open a bridge to the Divine and Our Lady is there, waiting for us.
Hail, Holy Queen, Mother of Mercy, Hail, our Life, our Sweetness and our Hope. Do thee do we cry, poor banished children of Eve and to Thee do we send up our sighs, mourning and weeping in this vale of tears. Turn then, Most Gracious Mother, Thine eyes of Mercy towards us, and after this, our exile, grant us union with Thee in the perfect assumption of our souls. O, Clement, O, Loving, O, Sweet Mother Mari, be with us. Blessed art Thou.
(Slightly adapted from the Roman Catholic.)
I am truly your merciful Mother, yours and all the people who live united in this land and of all the other people of different ancestries, my lovers, who love me, those who seek me, those who trust in me. Here I will hear their weeping, their complaints and heal all their sorrows, hardships and sufferings. And to bring about what my compassionate and merciful concern is trying to achieve, you must go to the residence of the Bishop of Mexico and tell him that I sent you here to show him how strongly I wish him to build me a temple here on the plain. Our Lady of Guadalupe.
(Keep in mind that the Catholic Church has always been in control of reporting the messages its seers have received. )