Why the Rosary

Rosadi/21 Flora

 

O, Agia Vikhe, (which means Victory), may Your Shield of Protection cover us and our loved ones. Blessed are You. (Interestingly enough, one of the seers of Medjugorje is named Vicka).

“There is no problem, no matter how difficult it is, whether temporal or above all spiritual, in the personal life of each one of us, of our families … that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary.” (Sister Lucia of Fatima). 

Janites have a tradition of praying three times a day, during Aurora (Morning Prayer), Noon-tide and Evensong (Evening prayer).  During these times, devotees either pray in their own words, take inspiration from one of our three daily rituals, read scripture, meditate, say a brief, Hail, Dea or pray the rosary.

Image result for image of rosary garland of roses

Rosary: from the Latin Rosarium, meaning ‘rose garden’ or ‘garland of roses’. It is a set of prayer beads which combines vocal or silent prayer and meditation. 

The rosary is a garland of roses which we offer to Our Lady and which may be prayed anywhere and at any time. During the Sacred Season of Winter, for example, when I have to leave for work well before sunrise, I will usually pray the Janae rosary of the day while I am driving. I prefer to pray my Mysteries Rosary during Evensong, before an image of Our Lady at my home altar where I will light candles and incense.

A Shiva sadhvi gives blessings in Haridwar, India.  (1)

The history of the rosary goes back many thousands of years, the oldest being the Hindu mala rosary. The Hindu rosary is used as an aid to meditation, to keep the mind from wandering in order to make it concentrate, without distractions, on the meaning of the prayer being recited. Recitation is usually murmured, or silent. (1) This basic statement may be applied to all forms of the rosary including the Catholic, Filianic and Janite Rite rosaries. Various forms of a rosary style form of prayer are also found in the Orthodox, Episcopalian, Buddhist, Lutheran and Islamic Traditions.

Image result for image of our lady of lourdes

In the Traditional Catholic Church, the rosary is said to be the devotion par excellence and that after the liturgy, it is considered to be the most powerful form of prayer. Indeed, an apparition where the Blessed Virgin Mary has not either asked the faithful to recite the daily rosary or when she has not been holding or wearing the rosary is quite rare. For many, many centuries, the rosary has been the major form of devotion to the Blessed Mother. It is a chain of roses which connects us to Our Lady.

One of the reasons why the rosary is so powerful is because, while we are chanting the prayers, we are meditating upon the central Cosmic Drama of our salvation. This is why the rosary is divided up into ‘Mysteries”.

Where the Madrian and Filianic rosaries are modeled after the Catholic rosary, let’s take a brief look at it. Some of the Mysteries in our rosary are actually the same as the Catholic, (highlighted in blue) but have different meanings. The Traditional Catholic rosary is divided into fifteen decades which are divided up into three sets of Mysteries, the Joyful, Sorrowful and Glorious. (A decade consists of ten small beads). Each decade represents a Mystery in the life of Agia Jesus and the Blessed Virgin Mary.

Image result for image of rosary garland of roses

These Mysteries are:

Joyful: (Usually said on Mondays and Thursdays),  the Joyful Mysteries follow the events leading up to, including and immediately after the birth of Jesus: The Annunciation, Visitation, Nativity and Presentation.

Sorrowful: (Usually said on Tuesdays and Fridays), The Sorrowful Mysteries concern the Passion of Jesus:

The Agony in the Garden, The Scourging, The Crowning with Thorns, The Carrying of the Cross and the Crucifixion. (In the Madrian and Filianic rosaries, the entire Passion of the Daughter is contained within the Third Mystery which is the Death of the Daughter.) 

Glorious: (Usually said on Wednesdays and Saturdays, (which was always the day of Our Lady in the Catholic Church. These Mysteries concentrated on the events during and after the Resurrection of Jesus and includes the Assumption and Coronation of the Blessed Virgin Mary.)

The Resurrection, The Ascension, the Descent of the Holy Spirit, The Assumption of the Blessed Virgin and The Coronation of the Blessed Virgin.

The Mysteries to be recited on Sunday were dependent upon the liturgical season.

The Madrian and Filianic are five decades. The Janite models its main rosary (the Mysteries Rosary) on the Anglican, where there are seven beads in honor of the Seven Janae so our ‘decades’ are called septads and there are five of them.

There are three main ways to pray the rosary… simply concentrating on the words of the prayers; concentrating on an image and Presence of Our Lady and meditating on the Mysteries.

There are also three main forms of praying the rosary and that is reciting the prayers out loud; reciting the prayers silently though moving the lips, eyes may be opened or closed in inner concentration.

The Five Mysteries of the Madrian/Filianic and Janite Mysteries are (Janite: https://deanic.com/prayers-and-rites/the-janite-mysteries-rosary/)

The Ground of All Being.

The Nativity.

The Death of the Daughter.

The Resurrection of the Daughter.

The Assumption of the Daughter (and Our Lady as our Assumption).

So, when we are praying each of the decades or, in the case of Janites, the septads, we are meditating upon the Cosmic Drama while chanting the sacred prayers.  The correspondences to each Mystery, as found in Madrianism, Filianism and the Janite Rite, aid in contemplation. This is why they are listed after each Mystery.

Let us take one of our Mysteries as an example from a Janite perspective.

 (An example of a Celtic Knot Fora.)

We begin our prayers by tracing the Fora. (https://deanic.com/prayers-and-rites/tracing-the-fora/). We stopped using the Pentacle a few years back because, as we are not neo-Pagan and the Fora is the main symbol of our Tradition, we felt that tracing the Fora was a more appropriate choice for Janites. The Madrians used the pentacle.

The First Mystery is a meditation upon the Celestial Mother as the Ground of All Being. The Madrian catechism and the CMG states that it is Dea Madria, the Celestial Mother, Who is both the Ground of All Being and the Creatrix.

The accompanying scripture is: Let her not trust the ground her feet are set upon and doubt the Ground upon which that ground stands. (For a complete set of rosary scriptural references for this First Mystery, see: http://www.mother-god.com/rosary-scriptural-meditations.html.)

In addition to the scriptural references on the Chapel page, there are others which we may find relevant to the Mystery, as well. For example, the Sermon of the Apple Seed would also be a source of scripture for the First Mystery as the Symbol of the First Mystery is the Apple. In the Janite Rite, the Celestial Mother is known as the Apple of Wisdom.

Both the Madrians and the Filianists include basic correspondences for the Mysteries. The Janites do the same. Ours are based upon the Madrian.

Correspondences for the First Mystery: Jana: Agia Thema. Element: Earth. Symbol: Apple. Elemental Color: Green. Liturgical colors: Blue and Purple. Direction: West. Time of Day: Twilight. Season: Autumn/Fall. And for us, the Celestial Mother is the Apple of Wisdom (a symbol of Her as Ground of All Being) and She is the Great Dove of the Waters (as Creatrix). 

These basic correspondences and the scriptural verses help to foster a deep meditation of the Mystery. As we chant the prayers, we think of the Celestial Mother as the sure Ground of All Being.

Image result for image of apple showing star

Or, again, we might meditate on the deep symbolism of the Apple as found in The Sermon of the Apple Seed in the Clear Recital. We may ponder Our Lady as being Wisdom, Herself. We might think of how She is our Mother and what that means to us. We might imagine Her creating the Cosmos in Her sheer delight, scattering the stars across the sky or how She is Our True Mother and how much She loves us. If we pray the rosary with love, attention and reverence, we are transported into the Cosmic Drama, itself with all its many connecting streams. And this is why Janites consider each Season to be sacred…. because each Season encompasses a Mystery of the Divine Cosmic Drama of Dea.

This is why the rosary is so powerful, because through it, we enter the very Life and Mysteries of the Trinity. We walk along the Cosmic road with Our Lady Oftentimes, we receive enlightening insights.

Let us look at one more Mystery, the Second Mystery which is the Nativity.

For She had conceived a Daughter that was not separate from Her, but one with Her, and the Child of Her Light. (See Chapel rosary page for further verses.)

The Correspondences in the Janite Tradition and based upon the Madrian:

Jana: Agia Mati Sage (which means Spiritual Thought of Wisdom). Element: Air. Symbol: the North Star. Elemental Color: yellow. Liturgical color: yellow. Direction: North. Time of Day: Midnight. Season: Winter.

The Holy Daughter is the Star of Hope, the Midnight Star of Wonder and the Guiding North Star.

It is so easy to imagine that first visible Gentle Light of Our Kyria (2) as She emanates from the Bright Light of the Celestial Mother. I love to think of Her image as the Three Stars. As She begins Her Journey towards Fate, She becomes Our Star of Hope. We first see Her appear at Midnight, so She is the Midnight Star Who fills us with wonder and awe. And, She is ever, ever, for every moment, every second of our lives, Our True Guiding Star.

This is one of the reasons why the Janite Rite uses the North Star rather than the Pentacle as the Star Symbol for this Mystery. As the North Star guides sailors to safe the port of harbour, Our Guiding Star guides our souls to the safe portal of Our Divine Mother.

I also love to meditate on the story of the Three Princesses. As a priestess, this story is very meaningful to me.

I’m sure that devotees have noticed that the rosary prayers are different between the Madrian, Orthodox Filianic and the Janite Rite.

There are several versions of a Divine Feminine Our Father prayer within Goddess Christianity. On a personal level, I’ve never been comfortable with them. When I first prayed the Silver Star of the Waters prayer, I fell in love with it. This is the primary prayer of the Janites and it quite naturally fell into the place of the Our Father bead on the Janite rosary.

The rosary is a powerful, enlightening and protective form of prayer. It keeps us close to Our Lady and it truly enfolds us beneath Her Mantle.

Image result for image of children of the earth

It is the never-ending Chant of the Children of the Earth that is prayed, in one form or another, all around the world.

For further information on the Madrian rosary see: http://apronstrings.racemochridhe.com/

 

 

 

 

 

 

 

 

 

 

 

  1. http://dharma-beads.net/rosaries-india/hindu-rosary (This is a great little article on the rosary.)
  2. In the Janite Rite, Our Lady usually refers to the Celestial Mother while Our Kyria, as in the Madrian, usually refers to the Holy Daughter.
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A Filianic Rite?

Lunadi/20 Flora

O, Agia Candre, Jana of Reflection, Reason and Purity, be with us.

Wow, I can’t believe we are already in the last week of the Sacred Season of Spring. Time flies by so fast!

Recently, there have been some internal discussions about our place as Janites, within the Greater Community.

Increasingly, we Janites are finding ourselves to be in a bit of a conundrum. As more and more devotees come to define themselves as being Deanic, the less and less we find ourselves to be recognizable under the sole label of Deanism.

Deanism is not a religion. It is an umbrella term. Deanism,has become such a broad term, that the only commonality between Deanists, let alone between Deanists and Janites, is a belief that Dea is Mother God and that She is Supreme. And, that’s pretty much where the commonality ends. The modern Deanist movement has widened beyond the scope of the Janite Tradition.

And there is absolutely nothing wrong with that. It is wonderful that all these Deanic Traditions are manifesting in our modern era. But, more and more, we, as Janites, are finding that we have very little in common with many of these Deanic Traditions/religions and just about everything in common with the Filianic religion, itself.

In light of this conundrum, it is has been suggested to us that we consider becoming a Janite Rite of Filianism similar to how the Byzantine Church is a Rite of the Roman Catholic Church. As a Rite of the RCC, the members of the Byzantine Rite are still able to fully retain their identity, which is very similar to Orthodox Christianity. They serve the Orthodox Christian Divine Liturgy, use icons as opposed to statues, follow the Orthodox Christian holy days, honor their own saints, observe their own times of Fast, etc., omit the Filioque in the Creed, and yet, there are some ways where they meld with the RCC, beautifully.

And so, we, as Janites, must decide our position within the Greater Community.

The final decision as to whether or not to form as a Janite Rite of the Filianic religion will be made public within the next few weeks, Dea Volente’.

ArchMadria Candre Sophia.

 

 

 

 

 

 

 

Links to Our Scriptures

There are several editions of our scriptures.

The Eastminster Critical Edition of the Clear Recital, which, upon publication into book form, is to be the official edition of the Janite Rite, may currently be downloaded in pdf form for free:

http://apronstrings.racemochridhe.com/ece/

The Orthodox Filianic edition may be found here:

http://www.mother-god.com/gospel.html

https://www.amazon.com/Gospel-Our-Mother-God-Scriptures/dp/1438296991

The Madrian edition is a bit more elusive as the Sacred Myths and Rites of the Madrians, as edited by Philip K. Jackson, is now out of print. But, some editions may still be available online. This is a longer edition of our scriptures. Put the title of this book into a Google UK search.

The New Celestial Union edition of the Filianic Scriptures may be found here:

http://archive.is/jiYz2

http://www.lulu.com/us/en/shop/sarah-morrigan/the-filianic-scriptures-new-celestial-union-version-revised-second-edition-hardcover/ebook/product-17392739.html

Weekly Prayer List

Sunnadi, 19 Flora

O, Agia Raya Theia, Jana of Illumination, Joy and Benevolence, be with us

If you or a loved one is in need of prayer, our contact info may be found at the end of this post.  You or your loved one will be remembered in prayer, our liturgy and during our Rite of Sacrifice.

We pray for:

The healing of Kathi,

The healing or highest good of Mark and for the strength of his family.

For gainful employment for R.,

For the health care of Margaret,

For the healing and protection of Violet.

O, Most Holy Dea, Mother, Daughter and Great Mother, have mercy upon these, Your souls and may they attain mental, physical and spiritual health. May those who have passed beyond the Veil be assumed, through Your Holy Daughter, unto Perfect Union with You. Through the Pure Stream of Your Grace, may all events unfold for their highest good and according to their True Soul Path.

Let us bless the Holy One,

Blessed is She.

Let us thank the Seven Janae of Power,

Thanks be to the Seven Janae.

(For additions either first name or initial for yourself (anonymous if you wish) or others, pets included please email ArchMadria (High Mother Bishop) Candra Sophia at koredijana@gmail.com or Madria (Mother Priest) Sophia at maidsophiawelsh@gmail.com)

 

Sacramentals

Foradi/18 Flora

O, Agia Rhea/Rhave, Jana of Steadfastness, Temperance and Self-Restraint, be with us.

This is an update to last year’s post on sacramentals.

Image result for image of goddess rosaries

Sacramentals are ritual objects that have been blessed such as holy water, rosaries, holy medals (pendants), scapulars, prayer books, etc. Other holy objects are icons, holy paintings, religious statues, etc. A sacramental also includes the powerful ritual tracing of the Fora. All of these things should be blessed for proper efficacy.

https://deanic.com/rituals/making-holy-water/

https://deanic.com/rituals/the-blessing-rite/

A blessed object, such as a pendant of Our Lady,  becomes a focused channel of Dea’s Power, Grace and protection. A blessed icon or painting becomes a open portal to Heaven.

Image result for image of icons as windows to heaven

This idea, of icons or paintings become open portals or (as the Orthodox say) windows to Heaven can actually be explained on a conscious, quantum level, the same explanation as to how the bread and white wine are transmuted during a liturgy that is presided over by a validly ordained priestess), but this subject is beyond the scope of this brief article.

Icons and religious paintings are not the same thing. Icons are painted by properly trained iconographers. These iconographers are trained to paint in a certain style while using certain materials while fasting and praying. (1 and 2).

Our long-time sister, Kathi, who is Christian and practices the Deanic Faith as a way of reaching the Mother God side of her spirituality. She has found some beautiful, more modern paintings of Our Lady. As with mounted printed icons, the prints of these paintings are mounted on wood making the painting long-lasting and sturdy for altar, shrine or icon corner. The artist also has these prints available in pendants and holy cards. The following plaque is available from the same company.

(Please contact us if you wish to purchase these or the cross below. We will be happy to send you the link.)

Holy cards, which also may be blessed, might also be considered a sacramental. They may be carried in a purse or pocket and they make wonderful book marks for prayer, scripture and holy books.  I hope, someday in the future, that we have our own holy cards with Janite prayers on the back.

Here is an example of an Icon:

The Everflowing Cup

https://notofthisworldiconsandbooks.com/

I also hope that in the future, there will be those artists who would take the time to study proper iconography and be able to produce beautiful icons like these for Dea and the Janae.

And let’s not forget the little things that go along with our sacramentals like a lovely rosary pouch: 

Rosary pouches are available in any Catholic religious store or simply put in a search and look at the images.

And incense burners both hanging and standing. (The hanging ones are great for

icon corners or wall shrines): 

These styles are available from any online Orthodox Christian catalog.

This one is available on ebay: https://www.ebay.co.uk/itm/Orthodox-Incense-Burner-13cm-In-6-Variations-Weihrauchfass-Weihrauch-Incenso-/132019265688

May Our Lady bless you,

Blessed is She.

  1.  https://russianicon.com/whats-difference-holy-icons-paintings/https://www.orthodoxartsjournal.org/today-tomorrow-principles-training-future-iconographers-pt-1/

 

Divine Sophia and the Clear Recital Part III

Columbadi/17 Flora

O, Agia Grace/ Agia Sushuri, be with us.

from the Mother Mary Oracle card deck by Alana Fairchild.

 

Let us call upon the Holy Sophia, the supernal mother of our souls, and celestial bride of our spirits: Daughter of Infinite Light, born of enlightened love; merciful and compassionate, embodiment of perfect wisdom; begotten in Eternity, beyond Time and Space, With what words shall we praise Thee, or with what thoughts comprehend Thy majesty? Utterance must profane Thee; silence itself can bear witness to Thee. How shall we extoll Thee? In what shall we shadow forth Thy great glory among us? From the Collect of the Gnostic liturgy for Sept. 8th. (A)

Filanism teaches that Living Stream Goddesses may be used as Forms or Images for Dea. For Janites, though we are not Gnostic, the Divine Sophia is our Living Stream Form for Dea. Many regard Her as Mother, Daughter and Holy Soul. Others know Her as the Holy Spirit. Janites understand Her to be Mother, Daughter and Absolute Deity (the Monas).

In the Clear Recital (our scriptures), the authors of the Mythos of Creation and the Mythos of the Divine Maid (Holy Daughter) separate the Divine Feminine from the complete myth which also includes the masculine. The  Mythos of Creation is inspired, in part, by the Pelegasian Myth of Eurynome. It is important to keep in mind  that the Myth of Eurynome includes the masculine side of the story. The author of our scriptures focused on the role of the Divine Feminine.

In the Passion of the Holy Daughter, which was based, in part, upon the myth of Inanna, this myth  also incorporates the masculine, including Inanna’s husband, Dumuzid. In Filianism, the Seven Planetary Powers, who, in the Eurynome myth, are both female and male Titans, the female Titans  are separated from their male counterparts as forms  for the Janae. In this, the authors of the Mythos were focusing on the Story of the Divine Feminine. And so, we do the same for the Divine Sophia as far as Gnosticism is concerned. We focus on the Role of the Divine Feminine.

As we know, the  Divine Sophia was demoted from Her original position as Gnostic Christianity took hold. And, unfortunately, even in the most favorable of Gnostic texts, those texts which do not hold the Divine Sophia as fallen or trapped,  Daughter Sophia is blamed for the Fall one way or the other. Syrian Gnosis is one of the few exceptions where there is no idea of a fallen or trapped Sophia.

Despite this, there are many correlations between the Mythos of Sophia and the Mythos as found in our scriptures, the Clear Recital.  Today, we will begin where we left off in Part II, which was the Nativity story of the Three Princesses as found in Chapter II of the Mythos of the Divine Maid/Holy Daughter, verses 20-30.

From the Nativity Story, we  move on to the Holy Daughter leaving the Light of Her Mother and taking on Fate (Chapter III, verses 10-22). Filia Sophia does something similar. She must separate Herself from Her Mother so that She may begin Her Descent. She, also, must take on Fate. She, also, must be stripped of Her Glory.

As Caitlin Matthews so beautifully states in her book, Sophia, Goddess of Wisdom , Bride of God, “Sophia evicts Herself from the Fullness of Heaven (Pleroma) and wanders homeless across the world, only to lodge in the hearts of Her faithful children  who still remember their Divine Mistress. She puts off Her Glory and covers Herself with a Veil”. (This is one of many reasons we veil during formal prayer, the RoS and the liturgy, because our Goddesses, the Celestial Mary and Sophia, are veiled. The veil is highly symbolic).

Interestingly enough, Chapter IV,in the Mythos of the Divine Maid contains a story which I call the Temptation of the Holy Daughter which is highly  reminiscent of the Temptation of Christ in the Desert. Like the Christ, the Holy Daughter remains faithful to Her mission. (The Madrians referred to Jesus, in their Coming Age magazine, as Sai Jesus (Janites use the Greek, Agia), because they considered him to be an hera. 1) Similar to the Holy Daughter, in the various Sophian texts, Daughter Sophia goes through Her Own drama before Her Descent through the Seven Realms.

Before we begin the Descent of the Holy Daughter, I would like to quote something scholar Caitlin Matthews has so eloquently stated, something that I have often spoken of myself (not so eloquently) and something that has been felt by many  women for generation upon generation. Again, from Sophia, Goddess of Wisdom, Bride of God “ This account of the Fall cannot help but be read as patronizing by any woman. Many more extreme fulminations against the sin of Eve abound, all based squarely on biblical precedent. Western women, both Christian and Jewish, have lived in their shadow for many hundreds of years. Eve’s punishment for her desire for knowledge is to suffer in her sexuality by bearing children. Eve’s punishment for her desire for knowledge is to suffer in her sexuality by bearing children (I assume she means in great pain which is what the bible said). Sophia’s punishment for presuming to either create by Herself or to see Her origins is to bear a child that will trap her vital power in matter. By extension, all women still suffer in their sexuality as a result of this myth’s social influence. And, indeed, we have suffered in many other ways, too. Especially when we have been considered to be spiritually inferior.

So, to the Gnostics, the Father could create by Himself, but the Female could not.

There are several versions of what happens to Sophia. In On the Origin of the World, Sophia is Saviouress and Her Daughter breathes the Life-Spirit into Adam. But, in other Myths, She falls through the Seven Realms or Seven Density-Vibrations and becomes trapped as the World Soul.

However, if we look to the Mythos of the Kabbalistic Shekinah, keeping in mind that the Shekinah and Sophia are One, the Descent is voluntary, out of love for humanity. Likewise, the Syrian Gnostics, were said to have taught: There is here, as yet, no thought of a fall, properly so called, as in the Valentinian system. The power which has thus overflowed leftwards, makes a voluntary descent into the lower waters, confiding in its possession of the spark of true light. It is, moreover, evident that though mythologically distinguished from the humectatio luminis (Greek: ikmas phōtos, ἰκμὰς φωτός), the Sophia is yet, really nothing else but the light-spark coming from above, entering this lower material world, and becoming here the source of all formation, and of both the higher and the lower life. She swims over the waters, and sets their hitherto immoveable mass in motion, driving them into the abyss, and taking to herself a bodily form from the hylē. She compasses about, and is laden with material every kind of weight and substance, so that, but for the essential spark of light, she would be sunk and lost in the material. Bound to the body which she has assumed and weighed down thereby, she seeks in vain to make her escape from the lower waters, and hasten upwards to rejoin her heavenly mother. Not succeeding in this endeavour, she seeks to preserve, at least, her light-spark from being injured by the lower elements, raises herself by its power to the realm of the upper region, and these spreading out herself she forms out of her own bodily part, the dividing wall of the visible firmament, but still retains the aquatilis corporis typus. Finally seized with a longing for the higher light, she finds, at length, in herself, the power to raise herself even above the heaven of her own forming, and to fully lay aside her corporeity. The body thus abandoned is called “Woman from Woman.” (4)

We can see from this that not only did the Descent cause Her suffering, but, as with the Holy Daughter in the Clear Recital, the Descent of Sophia was absolutely necessary for Creation.

Again, quoting Caitlin Matthews in Sophia, Bride of God,  ” This image is one of Sophia, no longer the veiled bride awaiting Her bridegroom, but the glorious Virgin of Light Who descends willingly from Her place apart to partake of the drama of life’s restoration to the light.

The Descent of Sophia is compared to that of Ishtar/Inanna. Ishtar’s symbol is the 8 pointed star. Sophia is the Mistress of the Ogdoad that is, the Seven Planetary Spheres and the Eighth realm of the fixed stars or the Seven Heavens and the region above them. The eighth region is considered to be superior to the Seven Realms. Like Inanna, who was stripped of her mes (mays,) the divine rules which are symbolized by her regalia, (crown, two necklets, breastplate, ring, measuring rod and line and her royal robe), Sophia also goes through the stripping of the Seven Levels. The mystical number seven, symbolic of the Sophian mysteries, are to be found in Her descent of the Seven Levels, Her Seven Pillars, Her Seven Sorrows, Her Seven Archangels Who came from Her Light, and Her Seven Female Aeons, not to mention the Seven Gifts and the Seven Spirits.

 

As with the Passion Mythos of the Holy Daughter, (Chapter V, verses 1-17). the Descent through the Seven vibratory-densities was excruciating to Daughter Sophia. We learn, from Tau Malachi: ” On a metaphysical level there is something more within this story, however, for the descent of the Bride (Sophia) into exile and bondage is her crucifixion upon the cross of the world; she goes down into the ignorance and darkness to gather holy sparks into herself, so that arising from the darkness she might carry those sparks in ascent with her. Thus, she is acting as the Savioress….” (3) (Here he is referring to the Divine Sparks of Sophia which reside in our souls).

  shilohsophiastudios.com

  She comes to earth to be with us, her children, to be our consolation and the inspiration of our love. By this image we have the promise that we are not left alone in our darkness but have Sophia’s abiding presence in our lives. (from:  http://www.gnosis.org/ecclesia/cal_mandala.htm )

A) http://gnosis.org/ecclesia/lect153.htm

  1. As Race MoChridhe notes: Especially in light of their assertion that the distinction between men and maids no longer matters at the level of the contemplative who has achieved union with our Mother (found in the “A Man’s Place” article in TCA 15 p. 6) prayer to Jesus–not as God or as a Divine “Son of God” but as an intercessory saint on a level with Sai Suanti or Hera Pellegrina–would in theory be entirely orthodox. (Madria Olga continued to attend mass for the 30 years she was a Madrian priestess. It is said that she did so in order to worship Mary. Here, we see how the Madrians might have understood Agia Jesus as an hera.)

2 Sources: Sophia, Goddess of Wisdom, the book of Proverbs and On the Origin of the World.

3) http://www.sophian.org/forum/viewtopic.php?t=581

4) https://en.wikipedia.org/wiki/Sophia_(Gnosticism)#Descent

 

The Quest of the Soul

Stelladi/15 Flora

Day of Agia Sage/Sai Mati

(Please see the previous article about the Church of Aphrodite.)

24: And she who loveth her true self, seeketh to progress in Spirit and make pure her soul; 25: yet, if she know not (Dea) as her Mother, or if she despise Her children, then is this love but emptiness and illusion. (The Three Loves, SMR edition).

There are currently three projects going on here at Clan Jana. We are working on a basic series of septinas (novenas) in honor of the Janae; we have begun our series on the comparison of the Sophian Mythos with the Mythos of the Holy Daughter or Divine Maid and we are preparing for the upcoming series on how Sophia became demoted through certain ancient Gnostic Christian groups.

We are going to add perhaps the most important project of all, that of the teachings on the soul as found in our scriptures.

We often talk about Dea and how to worship Her. We speak of the Mythos of the Holy Daughter and how She is our saviouress. We focus on the daily practice of the 21 Virtues of the Janae, which we received from Filianism. But, we have not, in our posts, been focusing on the soul, which is the main body of teaching in our scriptures aside from the love of Dea.

Alongside getting to know Dea and loving Her, the care and nurture of the soul is the fundamental basis of the body of teachings as found in our scriptures. This is where our focus should be. This is how we serve Dea. We don’t serve Dea by constantly arguing about our Faith or by judging others in our lives or by taking on an ‘holier than thou’ attitude. Humility, harmony and kindness are the outward signs of a soul that is striving to be ever closer to Dea. These signs often signify a mature, aware soul; one that lives in service of Dea through service to Her children, the children of Earth.

Our scriptures are chock full of these teachings, these guidelines, these admonishments.  And we would do well to pay great heed to them and take these words into our hearts.

In the Madrian catechism, there are two chapters on the soul, alone. In the Teachings of the Daughter, I counted at least 41 verses which reference the soul. And, of course, the Crystal Tablet is all about the soul.

This is one of many things which differentiates our religion from that of neo-Paganism, Wicca and many New Age religions. Ours is a cosmic, salvific religion. Our scriptures and our catechism teach us deep spiritual principles. They explain to us what steps we need to take in order to help save our souls through the Holy Daughter. It is a full-bodied religion, not one which focuses on how to work with different goddesses or how to perform magick. It is not about the feminist movement nor is it a religion of the world, so to speak. It is the religion of the hidden life of the soul in Dea. And when we truly take the scriptures to heart, we cannot help but find humility and we begin to realize that we really need to work on ourselves, let alone worrying about or judging others.

12) ” Of no single maid (person) shall ye say anything, for it is given to ye to see but the outward part and in the outward part lieth not the truth, but only in the inward being. 13) Therefore, set yourselves not as judges over any maid (person), for there is One alone that seeth all things and She alone hath power to judge. The Light vs 12 and 13, SMR edition.

Not judging others can be one of the hardest things to do and is something that I am trying to work on for my Soul Path. When I am tempted to judge another, I try to remind myself that this isn’t about ‘us and them’, this is about self and other self. That person is One with me in Dea and I cannot judge that person because I don’t know his or her soul; I don’t know his or her reasoning; I don’t know what has occurred in his or her life; I don’t know their mind or their heart or their soul. Only Dea knows. Only Dea has a right to judge. Not me. This attitude can be difficult and humbling. But, it is the right attitude before Dea.

Taken together, the Clear Recital is an exegegis on the inner life of the soul. And so, rather than focusing on perceived differences, perhaps it is time to look to our scriptures and start practicing what they teach us.

We are admonished to live in harmony, in thame’. I know that I am one to talk, believe me, but we are at the point where we should be able to leave our differences behind us and be real witnesses to our Faith through our actions, our words and even our very thoughts.

If we read the Clear Recital with proper care and attention; if we truly take the words into our hearts and allow them to grow in the interior gardens of our souls; if we focus more on serving Dea rather than judging, condemning and being hurtful of Her children, then we are truly practicing our religion.

Our religion teaches modesty in manner, amity towards others, pure thought forms, Love, the proper nurturing of our souls, purity and chasteness of heart, elegance, refinement, the importance of femininity, being virtuous, being mindful of the power of words and that if we do not have Love for the children of Dea, we do not have True Love for Dea, Herself.

I know that I am ready to start changing my soul life. I am ready to let all else go and really begin concentrating on the teachings in our scriptures. I wish to focus inwardly so that exteriorly, I may become a shining beacon of Dea or as it states in both our liturgy and the RoS, a torchbearer: Send us forth upon the world as torchbearers of Your delight. 

Let us be torchbearers by focusing inwardly in the garden of our souls, while keeping our eyes on Our Heavenly Mother.

The Three Loves while not accepted in Orthodox Filianism, is to be found in the Sacred Myths and Rites of the Madrians as well as the New Celestial Union edition and is much beloved by many in our Greater Community. This scripture clearly illustrates that if we don’t love the children of Dea, if we don’t live in harmony with others, then our love for Dea is false.

Let us begin by a careful reading of this the Three Loves and trying to put these teachings into daily practice. This is what our religion is all about. http://theapedia.referata.com/wiki/The_Three_Loves