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 Akathist to the Dove of Spring

The Akathist may be found, in its entirety, on the drop down menu under our Prayers and Rites section beneath the Litanies. Thank you. 

This Akathist (hymn) was inspired by the Orthodox Christian Akathist to the Holy Theotokos (Godbearer). It may be chanted on 1 Columbina, the second day of Eastre. The Akathist to the Dove of Spring consists of seven stanzas of seven verses each. It is interspersed with scripture readings and the Hail Kora mantra prayer.

The Akathist to the Dove of Spring (Copyright protected. For personal use, only. Permission for the members of the JOP to share on their media with all due crediting.)

The Akathist may be prayed in full, or by praying only a few stanzas at a time.


Trace Fora over yourself and say: In the Name of the Mother, and of the Daughter, and of the Great Mother. Blessed is She.

Beginning Prayer:

Blessed is Our Mother God, the Holy One.

She Who is Mari.

She Who is Kora.

She Who is Mysteria.

Blessed is She.


The Seven bows:


Hail, O, Divine Lady, Theia, hail. (bow)

Hail, O, Divine Lady Candra, hail. (bow)

Hail, O, Divine Lady Vicka, hail. (bow)

Hail, O, Divine Lady Sofia, hail. (bow)

Hail, O, Divine Lady Thema, hail. (bow)

Hail, O, Divine Lady Grace, hail. (bow)

Hail, O, Divine Lady Rhea, hail. (bow)


Silver Star of the Waters, Who has fashioned all the world into being. Beyond all knowing is the splendor of Your Light. Enfold my spirit, within Your mighty Mantle and may the Pure Stream of Your Grace flow within me, in this world and in all the worlds to come. Blessed are You.


Hail, O, Dove of Peace, O, Shattered Soul,  Hail!

Hail, Holy Soul of the World, O, Divine Temple of Our Spirits, Hail!

Hail, O, Princess of the World, O, Ruler of all Creation, Hail!

Hail, O, Purest Dove, O, Divine Purity, Hail!

Hail, O, Supernal Moon, O, Reflected Light of the Holy One, Hail!

Hail, O, High Priestess, O, Mistress of Priestesses, Hail!

Hail, O, Soteria, O, Savioress, O, Sacrificial One, Hail!

And, as She walked, the children of the Earth threw blossoms before Her, and though Her feet rested on them, yet, they were not bruised. The Mythos of the Divine Maid, VII:1. The Sacred Myths and Rites of the Madrians. 

Hail, Kora, fountain of Grace, glory be to Thee. Blessed art Thou, O, Queen of Heaven and blessed is Thy Divine Mother.


Hail, O, Divine Star of Midnight, O, Midnight Star of Wonder, Hail!

Hail, O, Holy Dove of the Sacrifice, O, Great Dove of the Waters, Hail! (*)

Hail, O, Divine Maid, O, Shining  One, Hail

Hail, O, Divine Aurora, O, Dawn of Time, Hail!

Hail, O, Sustainer of All Creation, O, Ruler of manifestation, Hail!

Hail, O, Love incarnate in Soul, O, Supernal Love, Hail!

Hail, O, Divine Breath of Nature, O, Primordial Love, Hail!

2) And, She reigned over all the Earth, bringing all Nature back to life and all life back to the true law and rhythm of Nature. And the whole world knew Her as its Princess. 




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.

A Meditation for Solitary Devotee Consecration


10 Ourania/Oct. 12



O, Madria Sofia, Jana of Intelligence, Intuition and Wisdom, be with us. May the Pure Stream of your Virtues flow within me, in this world and in all the worlds to come.


Please note: you may right click on any image in this article and then click on search google for image to locate its origin.


The Deanic religion has a self-consecration ceremony for those who wish to formerly enter the Faith.

Madria Erin Wynn, a Deanic priestess in England, has written a compelling meditation as part of her ceremony. She has given me permission to share it here. For the entire article, please see her blog:

(Please note that each Deanic Tradition uses their own names for the Janati and Feast Days.)

….when I think of ‘Ekklesia’, I think of not only my siblings in faith on this earth, in this time frame, but all my siblings in faith from worlds that existed before this one, worlds that exist alongside this one and worlds that will exist after this one. I picture all of us standing in the ethereal, glistening palace of our Mother. There are millions of us. We are all beautiful garments, wearing crowns because we are Her heirs. While we appear, in my meditation, with bodies: in the palace of Ekklesia we are no longer defined by our bodies and appearances. Our souls are what matter, and each soul can see the beauty and excellence in each one around them. We are no longer bound by wordly limitations and through our interconnectedness with the Source of All, who is Dea, we all know each other and are familiar with each other. Dea sits on a high throne, surrounded by the Seven Janati. In my mind I am picturing Dea in the form of Dea Madria, or Mari, but that does not mean I am not trinitarian. Dea Madria is one with Dea Filia and Dea Mysterium, so in this meditation, they appear as one.

Without further ado, here is a meditation I wrote up that one can use to consecrate themselves to Dea and become part of the great Deanic Ekklesia that is of this world and all the worlds. I will, some time this week, record myself reading this aloud, and accompany it with some nice ambient music, to help the listener achieve a deep meditative state. One should burn incense and seven candles surrounded one larger one before beginning, representing Dea and Her Janitic Streams.

Part 2 is optional, and the meditation can be ended at Part 1. Part 2 is for helping a new devotee to pick a patron Jana, but this is not necessary if one is not ready to make that decision, or for those of us who have already consecrated ourselves to Dea and chosen one. Of course, the names of the Janati I use here can be changed according to tradition.

Our Mother’s Palace: A Conversion Meditation

Part 1: Homecoming

Your Mother, the Queen, is summoning you, her son/daughter/child, to Her court. 

For a long time, you did not know you were royalty. Perhaps you believed you were nothing but an unimportant, insignificant speck of dust in a world that cares not for you. Perhaps you thought that your birth was an accident, that you were merely bacteria with consciousness. Perhaps you were afraid to acknowledge the truth: that you possess within you a jewel of divinity, and that you were destined for much greater things. Perhaps you were even afraid of your Mother, afraid She would be too disgusted by your mistakes, your shortcomings, to accept you in to Her arms. 

No matter. Now you know the truth. And you have been away from home for far too long.

It is time for you to enter Ekklesia, the glistening palace at the centre of the realm of the Empress of the Universe. The gathering place of all of those who have accepted Dea as their Mother, their God, their Source. You approach the glistening palace of your Mother. You turn your head to look up to the sky, and you see a huge rainbow, brighter and more beautiful than any you’ve ever seen on Earth. There is not a cloud to be seen. The sun in its gentle heat falls down on your shoulders and face, yet your skin does not burn. Instead, its rays tickle your nose and cheeks. You laugh to yourself.

You look down, and notice what you are wearing. Beautiful raiment, created by light, and you feel beautiful, radiant, as you should feel always. You place your hands atop your head, and feel a delicate crown atop it. You, like all of your siblings, are royalty, and what’s more: you are, in essence, one with God, who is the greatest Queen of all.

The palace is getting closer, and you can now make out your siblings, waiting outside for you. They wave, jump up and down, cheer. Suddenly, you realise you know all of these people. You know their names in every incarnation, you understand their divine qualities, and you feel such abundant love for each and every one of them. 

You can make out the more intricate details of the palace now. You notice it has seven great towers, each one topped with an image of one of the seven Janati; your eldest siblings, who are direct streams of Dea Herself. You notice how the palace, like your clothing, seems to literally be made of light: the same light of the sun, of the rainbow.

You are now right outside the castle, and your siblings throw petals at your feet. “Welcome home!” they cheer, and they hug you, kiss your cheeks, take your hands and hold them to their hearts. They are overjoyed to see you are joining them at Dea’s court.

Finally, you take a deep breath, and you enter the palace. You walk down a hallway, and find yourself in a throne room. The lovely scent of incense perfumes the air, and beautiful music kisses your ears. You take a moment to take everything in. This is your home, your birth right, your destiny. 

Look around the throne room. Note the beautiful decorations. Pay attention to the smells, the sounds, the sights around you. Let yourself be happy. Revel in this moment, and promise yourself you will remember it whenever you feel lost.

You look up, and you finally see her. Dea, God, the Creator of the Universe, atop a throne of sunlight, the likeness of the moon at her feet. She wears a stunning jewelled crown representing Her seven Janatic Streams. She is clothed in a garment of stars. Her warm smile fills you with so much emotion. Look in to Her sparkling eyes, and believe that She is your Origin. No matter how wary, useless, hopeless you sometimes feel, the figure before you is GOD, and She birthed you in to existence through an overflowing of Her perfect love. In Her countenance, you can see the love She feels for all of Creation. 

She descends from Her throne. She holds out Her arms to you, and You run in to them. She laughs. Are you laughing or crying with joy? Maybe a combination of both? In Her embrace, you feel free from the burdens of the world. You feel like, through Her, you can conquer any evil. And you can.

“Welcome home,” she whispers.

Part 2: The Seven Thrones

In breaking the hug, she kisses you atop your head, and looks in to your eyes. “My child,” she says gently, and gestures to the seven smaller thrones that line the other walls of the throne room. Three on one wall, four on the other. On each seats a beautiful being, radiating power and divinity. “These are your elder sisters, the Janati. They are my daughters whom hold governance over the Seven Great Powers, and are your guides. Each one teachers three different virtues, and while you should listen to all of their voices, you may choose one to be your patroness, your mentor. Follow your heart.” 

The seven Janati stand up from their thrones and smile at you. Each holds a pendant in her hand, which they extend towards you. You understand that you should take the pendant of the Jana who you feel should be your Patroness.

The first Jana wears orange-golden robes, and dons a bright, gleaming smile. “I am Lady Lucia of Three-Fold Spirit. My virtues are Illumination, Joy and Benevolence. If this be your path, take this pendant.” The pendant in her hand, being offered to you, is of the sun.

The second wears robes the colours of violet and silver. She has a very gentle face and is youthful in appearance. “I am Lady Clara of the Three-Fold Spirit. My virtues are Reason, Reflection and Purity. If you would follow me on this path, take upon yourself my pendant.” The pendant in her hand is a symbol of the moon.

The third Jana wears indigo and black robes and a veil that covers her eyes. She seems slightly more stern than her sisters, but still kind and loving. “I am Lady Constance, also of the Three-Fold Spirit. My virtues are Steadfastness, Temperance and Self Restraint. Take my pendant if you would be my student.” The pendant she offers you is of the Fora.

You turn to the four thrones on the other side of the room, now.

A strong, firey looking swordmaiden in red robes smiles at you. “I am Lady Valora, of Four-Fold Matter. I teach the virtues of Courage, Strength and Valor. Join me, if this is the path you would follow.” She presents you with her pendant, depicting a rose.

The next Jana stands before you in yellow robes and a confident demeanour. “I am Lady Sofia, of Four-Fold Matter. I lead in teaching the virtues of Wisdom, Intuition, and Intelligence. Take my pendant if this be the path of virtue that you would follow.” She offers you her pendant, which depicts a star.

The second to last Jana has a very kind and motherly face. She wears robes of green. “I am Lady Grace of Four-Fold Matter. My virtues are Love, Compassion and Mercy. Take my pendant if you would have me as your patroness.” Her pendant depicts a dove in flight.

The final Jana looks very radiant and queenly indeed, and dons robes of blue. “I am Lady Harmonia of Four-Fold Matter. I govern the virtues of Harmony, Order and Justice. Take upon you this pendant if you feel so called to.” The pendant in her hand depicts an apple.

Take some time to think upon these virtues, and, with your Mother’s guidance, take the pendant from the Jana whom you feel called to take as your patroness. If you do not feel called to take a patron Jana at this time, that is okay, too. You can return to the throne room at any time to do so.

Your chosen patron Jana fastens the corresponding pendant around your neck, and hugs you, symbolically taking you under her wing.

Feel free to spend some time with Dea, with the Janati, and with your other siblings in Ekklesia. Walk around the palace, if you like. Visit the tower of your patroness Jana. Explore the gardens. Take a swim in the moat. Dance to the music played by the celestial chorus. This is your spiritual home, after all. 

When you are ready, thank your Mother for inviting you to the Palace, and welcoming you in to Her ekklesia, and say goodbye. Know that you can return any time.

In the name of the Mother, the Daughter, and Absolute Deity,
Thus may it remain. Madria Erin.