The Feast of Lucidi : Festival of Light

Luci derives from Lucia the feminine given name from the Latin word Lux (Light) with the French word ending di for day (pronounced dee). [1]

Traditionally, this is the day when all Astrean greenery, wreaths, etc. are removed from the home.
Poem Ceremonies For Candlemas Eve by Mr Robert Herrick [2]

At night, every light and every candle is lit rendering the hestia (our sacred homes) into blazing beacons of love for Déa, the Holy One. This is the night
when our faith in Her as the Most Pure, Primordial Light, shines forth like a living torch. The glow from our hestias and hearts symbolically extends out into
the cosmos. (For those with children and pets, LED candles may be substituted for natural candles).

For devotees of the Déanic Order of Kore Di-Jana (Janites) this is the Time of Light… symbolic of the Bright Light of the Mother; the Gentle Light of the
Daughter, and the Shimmering Dark Light of the Great Mother Who is Absolute Source.

Britains only sunshine 26 January 2018 by Alamy

On this night, let us soak up the Light of the graces (Divine Energies) of the Celestial Mother to fill every aspect of our being so that it may over-spill into
our daily lives and illumine all whom we may meet upon our path.

The January 2018 supermoon rises above the Light & Life statue in Glasgow, Scotland by PA. [3]
Let the Love of the Holy Daughter determine our every act, our every thought, our every word.

shimmer of light on dark ocean

Let the Life of the Great Mother fill us with gratitude and well-being.

Those who are drawn to formal ritual may celebrate the Rite of Sacrifice.

The light from our candles and lamps prefigures the renewal of the coming Sacred Season of Spring and the Most Holy Daughter as our Soteria.
The suggested scripture reading is:

Free download:

(with thanks to the Madrian, independent Déanic & Filianic contributors and editor Mr Race MoChridhe)

November 2017
The Filianic Scriptures, The Eastminster Critical Edition of the Clear Recital
Version: ECE 3rd Edition

The Teachings of God the Daughter, The Light, verses 1-6

1). I am sent of My Mother to bring you a light, that you may find your souls before the darkness comes. 2). Seek not advantage over other creatures, but let you be indifferent as to whose is the advantage. 3). Seek excellence, but seek nor praise nor honour nor reward. 4) Practice not revenge, but offer only love to them that harm you; and those that would take from you, give to them freely. 5). Be you the servant of every person, ranking not yourself above the lowest; nor for the highest, lest ungentleness or envy touch your soul. 6). But before and beyond the love of humanity there lies the love of Déa; for She is the Source and Fountain of all love.

Please note that these verses have been altered to become gender neutral when referring to “children of Dea”/humanity and person.

There are many beautiful rituals, prayers and poems online for the Goddess Brighid (pronounced BRIGG-id or BREE-id), for Imbolc/Candlemas which
may be included in the Rite (during Contemplation in the clearly marked section). Liturgy is mandatory for Madrinas and Madrias.

Those whose spirituality is more free-flowing, may simply bask in the candle-glow while being mindful of the Presence of Déa and/or perform any
meaningful practice or ritual. It is a good night for divination and prayers asking for Our Lady’s Will and guidance in our lives.

The Holy Trinity as Celestial Light [4]

O, Celestial Mother, You are our Universal Light, shining like the Sun;
O, Holy Daughter, You are the gentle Moon of our salvation;
O, Great Mother, You are the sheltering Stars above us.
Blessed are They.

On This Day [5]

On this day,
as we kindle the flame in our hearts,
We pray that the flame of Bridie ignites in our souls,
and the souls of all we meet.
We pray that no envy and malice, no hatred or fear,
may smother the flame.
We pray that indifference and apathy, contempt and pride,
may not pour like cold water on the flame.
may the spark of Bridie
light the love in our souls
so that it might burn brightly throughout the year.
May we warm those that are lonely;
our light guide those who are lost,
so that all may know the comfort of Bridie’s Love.

by ©2002 Morgana West

Prayer for Light in my Heart [6]

Dea, our Divine Mother, hear my prayer
and let the radiance of your love
scatter the gloom of my heart.
The light of Your Holy Daughter’s love will guide me –
free me from the distractions that belong to darkness.

Temple of our Fiery Rose Heart Meditation [7]

Sit in a comfortable position with your eyes closed.
Bring your awareness to your body and the breath. Breathe in and out deeply from the belly 5-6 times.
If any thoughts come up, don’t resist them, simply allow them to pass without engaging in them. Imagine your thoughts as leaves floating down a stream,
they are there, but you are just looking at them, observing them as they go by.

Imagine you are sitting in the centre of your favourite landscape at this time of year.

It is a cold, crisp night in the hours just before dawn. The starry sky arches as a vast, twinkling darkness above you. You are sat upon the earth; the soil is
hard and frozen; the grass glistening with frost. The land is silent and asleep. Your body and being are motionless, chilled and inert like the winter earth but
you sense inside yourself the stirrings of change and you know that you must prepare for its coming.

Draw your attention inward to the very centre of yourself; this place is the centre of the sacred circle of your being, it is the spark of life; it is the fuelling heat at the centre of the planet; it is the burning sun at the heart of our galaxy; it is the fire of the smith that will magically melt and transform you; it is a candle flame of hope in the darkness. It is from this Divine Fiery Rose Heart Temple that you will ignite and spread the sacred fire.

Standing at the centre of your inner sacred circle, you see the tinder and dry wood of your life, ready to be lit, and in their lighting you know that the heat of
this fire will bring a change in the land, will bring the first tender signs of new life and renewal, of growing strength.

Become aware of your solar plexus. There is a flame that always burns here. Take some of this perpetual flame upon your blessing fingers* and now light
the wood at the centre of your inner circle from it. At first it glows only beneath the dark wood. Blow upon it the breath of your ideas and inspiration. As you
do this, the flames begin to grow until the fire lights up the darkness.

You find yourself back beneath the vast starry sky, upon the frosty, frozen earth, but now you are aware that there is a glow at the centre of your being. Feel its warmth and light spread out through your chest, down your pelvis, into your legs and feet; feel it moving up through your shoulders, down your arms and into your hands and fingers, up through your neck and into your head, until your whole body is filled with its golden heat and light. You are radiant in the darkness. Stay here in this moment for a while – take note of the feelings and images that rise…

Your attention moves from the inner glow to the land around where you sit. You gaze down at the once frozen soil beneath. The frost has melted into life
giving moisture, droplets hanging from the blades of green, and through the earth a carpet of snowdrops rises, drinking in the life giving melt,
strengthening themselves in the warmth of your glow. As if by magic you watch their brave green shoots pierce through, their delicate, white blossoms
unfurl and hang in gentle bells of white. You have lit the fires of passion within and the land responds with the first tender signs of a new beginning. Pause
for a moment; take note of all you feel and see…You gaze at the horizon; along the line of the land, a slim strip of the sky begins to lighten…Our Holy
Daughter, the Mystery of Aurora, She Who is the Dawn of All Life.

When you are ready, slowly return to the present. Slowly open your eyes, stretch and go on with the rest of your day… joyful, and refreshed by Déa’s Holy Light within your Divinely Created self.

*The Déanic Order of Kore Di-Jana (Janites) blessing hand is the right hand, we hold the thumb and first two fingers of the right hand together, symbolizing the Holy Feminine Trinity.


It is also the Feast of the Celtic Triple Goddess Brighid, (meaning exalted one, pronounced BRIGG-id or BREE-id), who is considered to be a Living Stream Goddess, as Her devotional cult has continued, unto this day, under the guise of St. Bridgit.



St. Brigid of Ireland coloring page © 2009 C.M.W.

TERMS OF USE: All of my coloring pages are my own artwork and are free for any fair, not-for-profit use by individuals, families, home schooling groups,
or other educational cooperatives and schools.

Copies may not be sold or reproduced for profit.
Charlotte [8]

Craft a Brighde’s Cross (this is the same technique for other materials)
for the Déanic symbolism see

Craft a paper or card Candle see the section here

My personal favourite form of Déa, in Ireland Brighde Queen of Heaven.
Icon (and prayers) of Saint Brighde “recalling the celestial nature of Goddess Brighde, the blue mantle symbolising the sky, and the golden hair the fire of
the sun.” “Blue mantle, a girdle and a staff, garb which resembled that worn by Celtic priestesses in Roman Europe : since the nuns were reported as
wearing a special costume, we may reasonably suppose that it looked something like this.” page 6, Brighde The Folklore of the Irish Goddess and Saint
by Janet E McCrickard, 1 Sept 1987.
Community of virgin priestesses tending an ashless fire possibly fueled by butter within a circular building. Kildare (Gaelic Cill – Dara “cell of the oak”).
Males were excluded.
Symbol: harp or wheatsheaf
Animal: white cow
Bird: oystercatcher which is called in Gaelic gille-Brìde, servant of Bridget [9]
Flowers: dandelion is called in Gaelic ‘beannan Bride’ or ‘the little notched plant of Bride’ and its milk-like sap is food for the early lambs.
snowdrop locally called “Candlemas Bells” and “Purification flowers”. [10]

A traditional Manx invitation Song to Brigid – Arrane Y Ben Thie (aka Clean Suggane) [11]

Originally collected by Manx folklorist Mona Douglas
Sung by Emma Christian

English lyrics

Bridget, Bridget, come to my house,
come to my house tonight.

Bridget, Bridget, come, oh come,
To my house this night.

Open the door to Bridget,
and let Bridget come in.

Bridget, Bridget, come to my house,
come to my house tonight.

My personal playlist for The Feast of Lucidi : Festival of Light


Brigit be Bithmaith

eternally good woman,
bright, golden,
quickening flame.

May she carry us
to the eternal lands.
She, radiant fire
of the sun.

11th century
Irish Liber Hymnorum


‘Brigit, excellent woman, sudden flame,
may the bright fiery sun take us to the lasting kingdom.’

Ancient Irish song


Also See:

Weather Divination

“If Candlemas Day be bright and fair
Half the winter is to come and mair (more)
If Candlemas Day be dark and foul
Half the winter was over at Yowl (Christmas) [12]


À la Chandeleur, l’hiver cesse ou reprend vigueur
On Candlemas, winter ends or strengthens

À la Chandeleur, le jour croît de deux heures
On Candlemas, the day grows by two hours

Chandeleur couverte, quarante jours de perte
Candlemas covered (in snow), forty days lost

Rosée à la Chandeleur, hiver à sa dernière heure
Dew on Candlemas, winter at its final hour [13]

Feast Foods

Known as Lupercalia to the Romans, Sul-Minerva to the ancient Brits, or Imbolc or Brigid’s Day to the ancient Celts, this “cross quarter day” occurred
halfway between winter solstice and spring equinox (somewhere between January 31st to February 4th). It is believed to be dated as far back as the
Neolithic when megalithic chambers marked the light of the rising sun on this day.

Imbolc is believed to be derived from the old Irish word for milk “Oilmec” and it referred to the time when impregnated ewes began to lactate the “new
milk” or “Oilmec” associated with purification. It customary to offer this sacred milk to Brigid by pouring it onto the earth to speed the return of green and
fertility to the land. And today it is still made into special cheese and butter along with other magical ingredients associated with the sun (such as egg yolks
and honey) for the Imbolc feast. [14]

Bannock is a slightly sweet fruit loaf or like a scone, an excellent partner to cheese or with a strong cup of tea.

Cheese Fondue (flame)

Herb butter

Any Pancake (their shape suggests the solar disk)
Blueberry & Oat Pancakes with Cinnamon pancakes

In the past it was customary for women to dress in white (to honour the bride of the new year) as they gathered together at sundown to light sacred bonfires to purify the fields in preparation for the new year. These fires burned off the old year and invited in the fertilizing, life giving power of the new sun. Because Brigid was the goddess of smithcraft, poetry and inspiration, her fires symbolized inner sight and illumination, and many women practiced the arts of fire divination.

Then, returning home, hearths were lit, and lighted candles placed in each window to light Brigid’s way to their homes. Gifts of food were presented to the
goddess before the traditional Imbolc or Brigid’s Feast was served. [14]

Afterwards “A sheaf of corn and an oaten cake used to be placed on the doorstep on St Brigid’s Eve for the ‘wee’ folk (fairies) and also as a thanksgiving for the plenteous grain-crop and for good luck during the following year.” [15]

By the late 16th century (when the potato first arrived in Ireland) a dish called Colcannon made of mashed potato, cabbage, butter and onion), joined the
list of now traditional Imbolc dishes. And it was customary for the whole family to be involved in the mashing. [15]

Another important food ritual involved the Bonnach Bride or Bannock of Bride (an oatcake made with fruits and nuts). These cakes or “bannocks” were made to attract health and prosperity for the coming year, and on Imbolc day mothers gave out these bannocks to girls who carried the Bridey Doll through the village going house to house. The Bonnach Bride was also eaten in the fields so that a piece could be thrown over the shoulder to honour Brigid and nourish the land. [15]


Dear Saint Bridget of the Kine
Bless these little fields of mine,
The pastures and the shady trees,
Bless the butter and the cheese,
Bless the cows with coats of silk
And the brimming pails of milk,
Bless the hedgerows, and I pray
Bless the seed beneath the clay,
Bless the hay and bless the grass,
Bless the seasons as they pass,
And heaven’s blessings will prevail,
Brigid – Mary of the Gael. [16]

(I will be saying this for my Mom’s family’s farm in the English Midlands. Madrina Sophia).


Let us join our ancestors in the observance of this most sacred night and may we trust in its promise of growing light, the return of Spring and in the hope
of the Holy Daughter as our Soteria.


May the Light of Déa ever illumine your hearts and guide your souls.


ArchMadria Candra Sophia and Madrina Sophia



[2] Ceremonies For Candlemas Eve
Poem by Mr Robert Herrick, 1891.

Down with the rosemary and bays,
Down with the mistletoe;
Instead of holly, now up-raise
The greener box, for show.

The holly hitherto did sway;
Let box now domineer,
Until the dancing Easter-day,
Or Easter’s eve appear.

Then youthful box, which now hath grace
Your houses to renew,
Grown old, surrender must his place
Unto the crisped yew.

When yew is out, then birch comes in,
And many flowers beside,
Both of a fresh and fragrant kin,
To honour Whitsuntide.

Green rushes then, and sweetest bents,
With cooler oaken boughs,
Come in for comely ornaments,
To re-adorn the house.
Thus times do shift; each thing his turn does hold;
New things succeed, as former things grow old.

[3] Bill Ritchie, a director of Atelier Ten design consultants and engineers, commissioned the statue as a tribute to his grandmother, Ruby, from artist
Kenny Mackay.
[4] from our Madrian / Janite Liturgy.
Copyright of the Janite Order of Priestesses. For personal use, only. Permission for the members of the JOP to share on their media with all due crediting.
©2002 Morgana West of
[6] Copyright of Madrina Sophia. Seek Permission and share with all due crediting. For private use only.
[7] Adaptation of Maria Ede-Weaving’s Lighting the Inner Fire Meditation
[8] Should be downloadable (could not be found) from her blog as this requires a subscription
by Charlotte I saved it as a jpeg here.

[10] Dandelion
[11] A traditional Manx invitation to Brigid – Arrane Y Ben Thie (aka Clean Suggane) you can find a modern arrangement with sheet music here, and an
audio file with pronunciation help (minus one verse) here.
[12] An old traditional Scottish poem
[13] Breton Chandeleur / Candlemas sayings
[16] Saint Bridget of the Kine blessing

This Christian candlemass idea could be adapted for Déanic & Filianic children


Sacra Hestia – Feast of blessing our home

You may live in a bedroom in a shared parental or rental house, a trailer / static caravan, an apartment / a flat, or a house. You may have put lots of time, energy, money into your residence, but it is living there with love and caring which transforms it into a home. This is as much a part of your soul path as other aspects of life.
Therefore we bless, consecrate and dedicate our homes to Déa, our Holy Divine Mother God, transforming them into hestias (sacred homes).

Richmond North Yorkshire England

Sacra Hestia is the day of blessing. Where the sacred month of Hestia focuses on the hearth, both literally and
symbolically, it is a proper time of year for the home blessing.
A decision for the Janite devotee when it can be performed on
1. The end of the secular year 6 Hestia / December 31
2. The appropriate day in the 13 daily meditations 11 Hestia / January 5
3. On the night of the Full Moon RoS
4. On a Sunnadi (Sunday) if 2 or 3 occurs on a weekday.

When we bless our homes, we are formally consecrating and dedicating them to Déa. We are placing our homes (and all who are in that household) beneath Her Mighty Mantle of Protection and under the watchful care of the Janae.

Queen of the Night Scene, for Mozart’s Magic Flute print by Simon Quaglio


1. Clean yourself, get dressed in modest clothing and cover your head. Covering our head shows respect and honor to Déa.
2. Obtain a small evergreen branch that you found on the ground or a wand (can be a finger of your blessing hand).
3. Bless the branch or wand as an object.
4. Make holy water.

Extra for the Consecration Rite
1. Make holy oil.

The Riverside Caravan Park, Bridgnorth, Shropshire, England.

There are two versions of this blessing:

Basic Blessing (Holy Water only)

1. Use the blessed small evergreen branch or wand. Dip in holy water [1] as needed.
2. Bless each room of your house, beginning with the East wall.
3. Sprinkle (asperge) the holy water towards each wall, each window, each doorway and each corner of the room, clockwise (sunwise), while saying,
May this hestia is blessed in the Name of the Mother, and of the Daughter, and of the Great Mother. Iot ‘E Voh.’
4. Continue with each room in the house, the cellar and towards the attic. You may also stand in your yard and bless in the four cardinal directions, if you wish.

Consecration Rite

1. Perform the Basic Blessing with Holy Water.
2. Bless with incense* [2] (plain or scented candle flame or plug in air freshener if you are allergic to incense).
3. Either use the incense itself or blessed small evergreen branch or wand above the scent to trace the Fora in each direction while saying,
May this hestia be consecrated in the Name of the Mother, and of the Daughter, and of the Great Mother. Iot ‘E Voh.’
4. Finally, anoint the top of each outside door by dipping a finger of your blessing hand in holy oil [3] and trace the Fora on the outside of the house (either just above the door or near the top of the door) and say,
May this hestia be anointed in the Name of the Mother, and of the Daughter, and of the Great Mother. Iot ‘E Voh.’

Dusk view of the Putney Wharf Tower apartment block along the Thames River near Putney Bridge in west London.

You should also bless your house whenever you move into a new home.

Sacra Hestia is a day of rest by the hearth-fire with family and friends, or within the warmth of your hestias, if possible. Warm, nourishing winter foods and beverages, especially those native to your area, make a nice Sacra Hestia feast.


May Our Lady bless you,

Blessed is She.


ArchMadria Candra Sophia

with additions by Madrina Sophia

[1] Holy Daughter Kore Di-Jana’s role in a blessing rite: blessing through holy water.

*The incense can be resin, which is burned on charcoal in a bowl full of sand or in an incense burner, or, it can be a stick incense of good quality. (Substitute plain or scented candle flame or plug in air freshener if you are allergic to incense).

[2] Celestial Mother Mari’s role in a blessing rite: consecration through incense.

[3] Great Mother Mysteria’s role in a blessing rite: anointing through holy oil.

Do have a look at the Russian artist:

Foradi 5 Samhain / Saturday Nov. 4 – Spirit Full Moon Rite

Nov. 4th: Spirit Full Moon. (For the Celestial Mother).
The Rite of Sacrifice (RoS) may be served by anyone of the Janite Tradition.

It would be nice if the RoS is served by the members of the J.O.P. Sisterhood at least on the Full Moons.
On the Trinity days (Foradi/Sunnadi/Lunadi) if they so desire, although this is not mandatory.

Exceptions may be made for the members of the Iremian Order who have difficulty with these types of rituals. In that case, they may compose their own prayers, hymns or a more informal method of worship.


What this ritual is all about

Nov. 18th: Dark Moon. (For the Great Mother).

Nov. 22nd: (4 days after the Dark Moon): Crescent Moon. (For the Holy Daughter).

Abaldi 3 Ourania/ Thursday Oct. 5 – Cosmic Full Moon Rite

Abaldi 3 Ourania/ Thursday Oct. 5 – Cosmic Full Moon


Oct 5th: Cosmic Full Moon. (For the Celestial Mother).
The Rite of Sacrifice (RoS) may be served by anyone of the Janite Tradition.

It would be nice if the RoS is served by the members of the J.O.P. Sisterhood at least on the Full Moons.
On the Trinity days (Foradi/Sunnadi/Lunadi) if they so desire, although this is not mandatory.

Exceptions may be made for the members of the Iremian Order who have difficulty with these types of rituals. In that case, they may compose their own prayers, hymns or a more natural method of worship.


What this ritual is all about

Oct 19th: Dark Moon. (For the Great Mother).

Oct 23rd: (4 days after the Dark Moon): Crescent Moon. (For the Holy Daughter).

Ourania Trinitarii Deanic (Madrian & Filianic) Google Calendar

Rite of Sacrifice Part II

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.

 Statue of Our Lady of Umbe (English translation), said to have appeared to Felisa Sistiaga in 1941 and 1968-1988 near Bilbao, Spain.

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.)

Part II

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.


 (Our Lady of Mercy)

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.)

 (Our Lady of Guadalupe)

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. )











What is the Rite of Sacrifice All About: Part I

24 Flora/June 8

It is as two priestesses reaching together to Dea: the hestian mistress, she who is the spiritual head of the household and offers Sacrifice on behalf of her hestian members; the ekklesian priestess, she who is the spiritual head of her local temple and offers Sacrifice on behalf of all Ekklesia. One is channeled from the Earth (the plain bread and white wine/white grape juice); the other is channeled from Heaven (the Transfused Bread and Wine/ Juice.  (A. M. Candra Sophia)

Dear Sisters,

A question was recently asked over at the Deanic Ladies Community (see above menu) about the Rite of Sacrifice. This made me realize that there are some things that I need to explain more fully.

The Rite of Sacrifice, or RoS, which came to us from the Madrians, is not so much an offering of gifts to Our Lady, rather it is based upon the One Eternal Sacrifice of the Holy Daughter, whether you view that Sacrifice as Her Death, as in Filianism and Madrianism, or as Her Shattering, as in Janite thealogy. (Both are basically different ways of expressing the same fundamental thealogy.) It is a mini-version of the Great Liturgy, which Janites inherited through an hand-typed copy.

The Madrian RoS may be found in the Sacred Myths and Rites of the Madrians. Unfortunately, this book is out of print and so copies are rare, oftentimes expensive and hard to find. The Janite edition of the RoS is a slightly expanded version of the original Madrian with Janite influences added, such as the names of the Janati and certain prayers.

Though we revere these older Madrian rites along with our scriptures and our Madrian catechism of which the Filianic is a shorter version, our scriptures and our inherited rituals need to be understood within the context of their culture and time, just as other religious scriptures need to be viewed within the context of their culture and time. What might have been right 50 years ago, might not be relevant in the 20th century such as ideas about the eternal life of males and original sin. And so, some things have a “Janite stamp” to them.

(I have recently decided to include the original Madrian materials side by side with the Janite, where applicable, for both historical and critical purposes and out of respect for our Madrian fore-mothers in addition to convenience of our Madrian JOP member(s).)

It must be kept in mind that no scriptures are without flaw. Not even channeled ones. Divinely inspired…yes, most definitely. But, they are not infallible.

While scriptures may truly transmit Divine Cosmic Concepts, they contain small flaws. And this is due to, as our  one of our dear Sister has pointed out to me, the fact that anything that is created by humans is flawed in some way. But the act of creating, no matter what we create, is done in unison with our Creatrix. This is why humans are often referred to as ‘co-creators’.

When we plant a garden or trees or paint a sunset or, yes, writing scriptures, we are co-creating with our Creatrix! But, as with everything, what we create is but an imperfect reflection of what our Creatrix creates. And so it is with the scriptures that have come down to us. There might be a few verses which we might interpret differently in the 21st century or others that we would re-phrase in modern times. But, on the whole, they are a glorious reflection of the Above.

And so it is with the rituals and the catechism that we have inherited. There might be small changes or additions that Janite have made, which reflect how the religion has evolved in the last almost 50 years. (But, there are very few. On the whole, the Janite edition of the Catechism is essentially Madrian.)

Getting to the main point of this post, while keeping in mind why Janites have made changes in the RoS, the liturgy and the catechism, what is the RoS really all about? What are we doing during this ritual? What is the meaning of the bread and the wine/grape juice?

The offering of the bread and wine during the RoS is not a sacrament (or mystery as the sacraments are called in Orthodox Christianity.) In the liturgy, the Transfused Bread and Wine together constitute a sacrament (Mystery). Why is this so?

To answer this, let us first take a look at what the Madrian Catechism has to say about Ekklesia and Initiation into Ekklesia. (Janites have a Rite of Consecration for adults and are working on one for infants and children):

84. What is Ekklesia?

Ekklesia is the body of all souls who are in communion with the Goddess.

85. Is Ekklesia of this world only?

No, Ekklesia exists on every plane of being.

86. Does Ekklesia include only human souls?

No, Ekklesia includes heras, geniae (Janati), angels and other souls, both incarnate and disincarnate. 

87. What are the three ways by which a human soul may enter Ekklesia?

By Charisma, by Initiation, and by Offering.

88. What is the Charismatic entry?

Charismatic entry  occurs when a soul, through her devotion, is received by Dea without any earthly Sacrament.

89. What is Initiation?

Initiation is the Sacrament by which Ekklesia receives a mature person.

90. What takes place at this Sacrament?

The initiate dies to the world of matter and is reborn into Ekklesia.

91. What is Offering?

Offering is the ritual by which an infant is offered to Dea and is received into the Ekklesia.

92. Is Offering sufficient for a whole lifetime?

No, the child should later receive her own Initiation.

93. What is the reason for Offering?

It allows the child to enjoy the spiritual benefits of being a member of Ekklesia, helps her to draw closer to Dea, and makes her a member of Her Earthly family from the beginning. (SMR)

So, the Madrians believed in Ekklesia and initiation into Ekklesia.

Moving on to the Sacraments:

94. What is a Sacrament?

A Sacrament is an act which takes place at once on Earth and in the Pleroma. It is an outward, visible sign of an inward, Divine Grace/Energy. *

95. What is the Pleroma?

The Pleroma is the realm of pure Being where alone an action can attain complete reality.

96. What is Communion?

Communion is the Sacrament through which initiates of Ekklesia nourish their spirits and souls by union with Dea. *

97. How often should a devotee take Communion? *

If possible, a devotee should take Communion regularly. She must take Communion at least on each Major Festival unless prevented by extreme difficulty or if a priestess is not in the area.

98. Who can celebrate Communion?

Only a validly ordained priestess can celebrate Communion. * (added validly).

99. What is a priestess?

A priestess is a maid chosen by Dea to serve Her earthly children.

100. How does a maid become a priestess?

Through the Initiation of Ordination. (Charisma is no longer accepted and was therefore, deleted… A. M. Candra Sophia)

101. Is the Initiation of a priestess a Sacrament?

The initiation of a priestess is a Sacrament.

102. What are the two duties of a priestess?

1. To transmit the Power of Dea through the Sacraments and other rituals.

2. To have care of the souls of Her children in devotional and other matters.

So, here we see that the Madrians had a valid priestesshood. Though no-one seems to know with certainty, the origins of the Madrian priestesshood, I have my own suspicions, but only, suspicions. If I am correct, this would be an origin for which I would have the highest of respect.

Now, we move on to the Sacrifice (Rite of Sacrifice) and the Cult Domestic or hestia-worship (home-worship).

103. What is the Sacrifice? 

The Sacrifice is an act of devotion to Dea.

104. Is the Sacrifice a Sacrament?

The Sacrifice is not a Sacrament.

105. How often must a devotee make Sacrifice?

A  devotee must make Sacrifice on the Full Moons. The devotee may also serve the Rite of Sacrifice on the Dark and 5th day Crescent Moons if they so desire. (Slightly edited. The Madrians served the Rite of  Sacrifice on the New Moon, the Day of Artemis which is the 5th day after the New Moon based on the Mythos of Creation, Chapters 2 and 3. They also served the Rite on the major feast days. Janites observe the Crescent Daughter Moon on the third day after the Dark Moon.)

So, here we see that The Sacrifice (or the RoS) is not the same as the sacrament of communion. It is not a sacrament.


106. What is the Cult Domestic?

The Cult Domestic is the whole religious life of a Madrian (Deanic) hestia centering upon a regular domestic Sacrifice. 

107. Who shall celebrate the Sacrifice?

The spiritual head of household shall celebrate the Sacrifice.

108. Who is the spiritual head of the hestia?

Either the mother, or else the temporal matriarch, or any other maid who has made a solemn undertaking to act as spiritual head of her household.

109. Who shall celebrate if she is absent?

Either her eldest daughter, or any other maid whom she has chosen to act as her surrogate.

110. What is an hestia?  (Originally, what is a Madrian household.)

A Madrian answer: A Madrian household is any group of Madrians who live together and all who are dear to them. 

Janite Answer: An (hestia) or sacred hearth, is an home that has been blessed and consecrated to Dea.

111. Should the Cult Domestic replace the Communion of Ekklesia?

The Cult Domestic should never replace the Communion of Ekklesia unless there is no practicing priestess in the area.

So, from the Above, we can see that the Madrians had a priestesshood who celebrated a valid communion rite (The Great Liturgy) that only they could celebrate. They regarded it as a valid and real sacrament of the Madrian Ekklesia.

We also see that the Madrians had a female spiritual head of the household/hestia. She could not serve the communion rite as did the priestess, but she could stand in the place of the priestess in her own hestia. She could offer, not the Transfused Bread of the One Sacrifice of the Holy Daughter, but a symbol of that One Sacrifice similar to how a madrina (deaconess) may offer the entire liturgy, but until she is ordained as a priestess, she may only serve the symbol of the Sacrifice, not the actual communion rite.

The RoS it is not so much an offering of gifts like flowers, incense, milk, honey, fruits and flowers, but it is a mini liturgy; an actual participation, on the hestian level, in the One Sacrifice of the Holy Daughter. And so it should be served correctly, with respect and with bread and wine or bread and white grape juice.

Within the RoS, we offer a libation to the Holy Daughter, just did as the Daughters of Asherah in Jer. 44:17: 17 But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. 

And as Our Lady says to us in the Great Liturgy: Even as you have offered to Me bread in sacrifice, so I give to you the Bread of my Soul; and as you have poured out libations of wine to Me, so I pour out the Eternal Libation of My Eternal Spirit. 

This is why every Janite priestess must serve the RoS and not the Great Liturgy on the Full Moons.

How beautiful, radiant and true is that the Sublime Sacrifice of the RoS, side by side with the Transfused Sacrifice of the Great Liturgy. This is so because the symbolic Sacrifice,the Sublime Sacrifice, is a reflection of the Transfused Sacrifice. Just as with everything else on this planet, the Sacrifice is an Earthly reflection of the Heavenly Communion.

It is as two priestesses reaching together to Dea: the hestian mistress, she who is the spiritual head of the household and offers Sacrifice on behalf of her hestian members; the ekklesian priestess, she who is the spiritual head of her local temple and offers Sacrifice of behalf of all Ekklesia. One is channeled from the Earth (the plain bread and white wine/white grape juice); the other is channeled from Heaven (the Transfused Bread and Wine/ Juice. 

To be continued.


In Dea,

ArchMadria Candra Sophia




The Rite of Sacrifice


21 Moura/March 11

O, Madria Theia, Jana of Illumination, Joy and Benevolence, be with us.

May the Pure Stream of Your Virtues flow within me, in this world and in all the worlds to come. Amen.

Madria Theia is the Face/Power/Orange Ray/Spirit/Form of the Celestial Mother.




  1. The Instructions for the RoS may now be found on the Rite of Sacrifice section under our Prayers and Rites page as shown in the above menu.