The Rite of Veneration – FAQ 2, 3 and 4

If you have read FAQ 1

2. What do the RoV bread and wine symbolise?

The fresh white bread represents the Soul, not the Body.

The white wine or white grape juice (unfermented wine) represents the Spirit. (No red wine as that symbolises blood).

During the Rite of Veneration, they are blessed by Déa.

Usually, if serving a solitary ritual, do not fill the Chalice with wine. Before the RoV, pour in enough to take three good sips.

If there is a large gathering, a back up chalice/cup of wine may be kept on hand. If it is needed, the celebrant blesses the wine before serving it.

3. Where does this ritual take place?

Within the hestia, which is a devotee’s home that has been blessed and consecrated to Déa.

4. When does this ritual take place?
For devotees and clergy, the RoV is served on the Full Moon (For the Celestial Mother).
It is optional on
Dark Moon (For the Great Mother)
4 days after the Dark Moon: Crescent Moon (For the Holy Daughter)

One of the Tri-Unity Days weekly:
Foradi [pronounced four-ah-dee] or Fora (Suncross) Day / Saturday (For the Great Mother).
Sunnadi [pronounced sue-nah-dee] / Sun Day (For the Celestial Mother).
Lunadi [pronounced lue-nah-dee] or Moon Day / Monday (For the Holy Daughter).
is optional for devotees and the clergy should strive to serve a Liturgy.

Feast Days for devotees and the clergy should strive to serve a Liturgy.

Our Mother God Supreme is compassionate and understands that due to modern life: family, study/work that it is not always possible to serve a RoV or a Liturgy. It should never be a cause for guilt feelings. It’s very important that we avoid that. It is very easy to fall into becoming overly-scrupulous. That can be a psychologically debilitating burden.

If you still have questions about the Rite of Veneration, we can be contacted by clicking here.

The Rite of Veneration – FAQ 1. What is the RoV really all about?

For our new devotees, I have found these Frequently Asked Questions about the Rite of Veneration (RoV) in our archives.

1. What is the RoV really all about?

Here, we give only an outline of the essential truths.

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 (Janah), Chapter VII verse 4). And a good portion of our communion rite may be found at the end of this chapter starting with the verse 16.

The Rite of Veneration, or RoV, 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 Janite edition of the RoV is a slightly expanded version of the original Madrian with Janite influences added, such as the names of the Janati and certain prayers.

The Rite of Veneration, is channeled from the Earth (the plain bread and white wine/white grape juice). The Great Liturgy, is channeled from Heaven (the Transfused Bread and white Wine/Juice together constitute a sacrament).

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 RoV and not the Great Liturgy on the Full Moons.

Click for the Next Part

Rite of Veneration – Full Moon – 18th Brighid/9th February 2020

Getty

on Sunnadi (Sunday) 18th of the Sacred Month of Brighid (pronounced brigg-id)

(9th February 2020)

As devotees and clergy we perform the Bright Moon ritual Rite of Veneration – solitary or group.

Sacred Seasonal Winter
Preface: O, Gentle Moon of our Salvation, You Who are the Earthly Love, Form and Soul, enter our hearts with Your Love.
(In honour of our Holy Daughter)

Head Covering: is the (Liturgical) Colour: Yellow.

Sacred Seasonal Winter
Altar Cloth is the (Elemental) Colour: Yellow.

Suggested Scripture Reading: The Teachings of The Daughter: The Light: Verses 1-3
v1. “I am sent of My Mother to bring thee a light, that thou mayest find thy soul before the darkness cometh. v2. See not advantage over other creatures, but let them be indifferent as to whose is the advantage. v3. Seek excellence but seek not praise nor honour nor reward.

An Official Statement on Who We Are/Our Creed

20 Sunna/Aug.27

Rosadi/Tues. Day of the Sacred Rose.

The Janite Deanic Ekklesia is neither Madrian nor Filianic, nor are we associated with their history.  Members of the former two Orders of the Madrians (some of whom went on to found present-day Filianism) are the founders of the Deanic religion as we practice it, but just as there are many Christian denominations which are very different from the founding religion of Christianity, so it is with the Janites.

It is similar to the difference between say, Baptists and Roman Catholics. Though there were several groups who were the first followers of ‘The Way’ of Jesus (who were Jewish),  Christianity, as it has been handed down to us today, is the product of the combined Roman Catholic (RCC) and Orthodox Christian Churches. These two churches were one, undivided Church for over the first 1,000 years of Christianity.

The Christianity that has been handed down to us today, is the result of centuries of debate, argument and discussion of doctrines and practices. The core doctrines of Christianity slowly evolved over those centuries.

All Christians received their New Testament scriptures through the undivided Church (RCC and Orthodox Christian), though many don’t like to admit that.

There were many gospels and writings circulating at that time. Some were spurious, yes, but many had the same antiquity and acceptance as the gospels which were finally chosen, by the leaders of the undivided Church, to be included in the canon of the New Testament. Others were rejected if they did not meet the doctrinal requirements of the RCC.

So, in a nutshell, Baptists and Catholics share the same God (the Trinity), core doctrines, beliefs, scriptures and the prayer of Christianity, the Our Father. However, in practice, culture and in the interpretation of many of the doctrines and  scriptural verses, they could not possibly be further apart. Though they are both Christian, essentially they are not the same religious expression of Christianity, they do not share the same history and they are not in communion or formal association with each other.

By the same token, though we share a belief in most (not all) of the fundamental doctrines of Madrianism/Filianism and share some of the same prayers, the same scriptures and the belief in the Divine Feminine Trinity/ Janati, we are very far apart from Madrianism and Filianism in certain fundamental doctrines, culture and practice and we do not share the same history.

Nor are we in communion with or in association with Madrianism and Filianism, nor are they with us. And though we are both exceedingly and eternally grateful for the work of our founding mothers and fathers, we do not represent them and they do not represent us.

The Janite Deanic Ekklesia consists of Clan Jana, the Janite Order of Priestesses (JOP) and the Iremian Deanic Sisterhood (IDS). In addition to the foundational doctrines and scriptures which we inherited from the founders of Madrianism and Filianism, we have our own way of interpreting some of the scriptures and we have our own culture, practices and doctrines.

Clan Jana is made up of those hestias (sacred homes which have been blessed and consecrated to Dea) whose members consider themselves to be Janite devotees.

The JOP is the Order of our priestesses, including those archsorellas, (high sisters), who have begun priestess training.

The Iremian Sisterhood is open to all female Janite devotees.

We are hoping that a future Brotherhood will be formed, as well.

I will end with our Creed, which is a slightly adapted form of the Filianic/Secret Order Madrian with the additional verse in honor of our belief in the Seven Janati:

I believe that I am created from before the Dawn of Time,
by the Eternal One, Madria Dea.
And I believe that She is One and Three and Seven.

I believe in the Celestial Mother, She Who is Pure Light;
The Creatrix of the Earth and of the Heavens,
and of all the infinite Cosmos.

And I believe in Her Holy Daughter, born of the Celestial Mother;
She Who rules all the energies of Creation,
Whose Nature is Perfect Love.

And I believe that there is She, Who stands beyond these Two,
Whose Name has not been spoken upon this Earth;
For She is the Beginning and the end,
The First Principle and the Final Cause,
The unoriginated Origin of Being;
The Great Mother of all that is and all that is not; She, Who Is.

I believe in the Seven Janati, the Seven Great Powers of Dea.
I believe that they are the Living Streams of Virtue who flow from the Mother
and that, together, these Living Streams form the River of Life.

I believe that it is through the Holy Daughter,
that my soul shall rise renewed in its Perfection,
that I may return to Eternal Communion with the Eternal One,
Madria Dea,
In the Completion of the Wholeness of Her Will. Blessed is She.

Thank you.

ArchMadria Pamela Lanides, founder of the Janite Deanic Ekklesia/Clan Jana/Janite Order of Priestesses and the Iremian Sisterhood.

The Janite Understanding of Priestesshood.

The following is the Janite understanding of the priestesshood in contrast with the mainstream Christian view of the priesthood.

A priest is understood to be the holder of a divinely-instituted office who served as God’s direct representative on earth and, as such, uniquely held the powers of 1) transubstantiation, 2) hearing confession, 3) imposing penances, 4) absolving sins 5) the power of blessing 6) the power over the sacraments.

Janites take a vastly different view of the priestesshood:

We believe that we are called by Dea to serve Her by serving Her children. In humbly serving others, we are serving Her.

We believe that we are called to be Her Face and Hands upon the Earth, in the service of others.

We believe that through the proper Initiation into Priestesshood, that our priestesses become open, focused channels of the Grace of Our Lady, Our Heavenly Queen, Our High Priestess, She Who is the Holy Daughter, Déa Filia.

Janite priestesses are called to be humble servants of the Children of Dea and do not aspire to fill all roles for all people such as psychiatrist, sociologist, marriage counselor and so forth.

We are primarily called to teach others about Déa and to dispense the Blessings and Graces of Déa to Her children.

We hold no authority or power over the lives of others.

We do not believe in the RCC style of confession. A general absolution occurs during our liturgy.

Penance, the very idea of imposing penance or exacting obedience would never be considered by our priestesses.

We do not believe that priestesses have the right to become involved in or have authority over a person’s life or life’s decisions. We treat people as adults. We are here to present the teachings of Dea and the system of Her worship. We are here to be the Face and Hands of Compassion, Herself. We are here to become living channels of Her Grace.

And, finally, we do not believe in Transubstantiation in the manner of the Roman Catholic Church. Rather, we believe that there is a Transmission of Divine Grace from the Hands of Our High Priestess in Heaven, through the hands of Her priestesses on Earth.

In our liturgy, we  face Her in the East, as She enters Her Heavenly Temple and stands at Her altar before us, facing us. And through the Transmission of Her Grace, the white wine becomes Transfused with Her Grace through which we share in Her Spirit. We believe that this is possible through Her Sacrificial Descent and voluntarily remaining with us as the World Soul or Holy Soul of the World. The Rosa Mundi. The Rose of the World.

The bread also becomes Transfused with Her Grace and is a sharing of Her Soul, again, through Her becoming the World Soul.

This is different than the teaching of the RCC that the bread and wine each literally become the Body, Blood, Soul and Divinity of Jesus Christ through His Sacrifice on the Cross. (The idea that the RCC believes that the wine literally becomes just the Blood of Jesus and the bread His Body is incorrect. Catholics believe that when they receive the Bread and/or the Wine, they are receiving the Risen Jesus in His entirety.)

In our liturgy, the Priestess is instructed that the sermon last no longer than 15 minutes. During that time, she is never to ‘preach at’ the people. Ideally, she will share devotions, contemplation, meditations, readings, poetry, psalms, etc.

The idea of the Janite priestess is that they are, in reality, more contemplative/private in nature, while serving the Children of Dea through devotion and through the Janite sacraments. They will not be ‘running parishes’ in the manner of mainstream churches and places of worship.

In the Janite priestesshood, we have three initiation levels of Madrina (Guardian/GodMother Deaconess), Madria, (meaning Mother Priestess) and ArchMadria in the Janite, (meaning High Mother Priestess or ArchPriestess).

In the past, we have likened these three Orders of the Priestesshood to Deaconess, Priest and Bishop, respectively. But given the differences between the Christian priestly vocations as it is understood in Roman Catholicism in contrast with the vocation of priestess as it is understood by the Janites/Reginites, we feel that it is no longer advisable to do so.

Those who are initiated in Reiki will understand the three levels of initiation and how that energy is channeled into your chakras. And once you have it, it never goes away; it does not die with disuse, although it may take a while to reach full potential. It is the same with the priestesshood.

The ArchMadria or high mother priestess is the open channel, like the Reiki Master, for her high mother priestess duties. This Grace, this Energy, comes from the Holy Daughter, Herself. The priestess, in turn, becomes an open channel of the Holy Daughter, Our High Priestess, for her mother priestess duties.

In summary, Janite priestesses are not necessarily the feminine counterpart of the Roman Catholic priesthood. Nor are we similar to ‘parish’ priests. We are private priestesses who serve the Children of Déa through worship, devotion, contemplation, meditation, the practice of the 21 Virtues, teaching and dispensing Her Graces and Blessings.

Let us bless the Holy One,

Blessed is She.

Let us thank the Seven Janati of Dea.

Thanks be to the Janati of Dea

ArchMadria Pamela Lanides.

The Trinity/Trinitarian Correspondences in the Janite Tradition

21 Vespera/Aug. 28

Lunadi/Mon. Day of Madria Candra.

O, Madria Candra, Jana of Reflection, Reason and Purity, be with us.

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function: 

Schuon, Frithjof (1974). “Form and Substance in the Religions”  

(Trinity Correspondences at the end of this post.)

Dear Sisters and Devotees,

We have new members of the JOP as well as new readers of our blog. Where questions have arisen regarding our basic beliefs and how we might be differ from other Traditions of the Deanic community, we are offering a three part series on (1) the Trinity, (2) the Holy Daughter and (3) the Janae as They are experienced and worshiped in the Janite Tradition.

One way that we might be different from other other Traditions is that like the Madrians, we are liturgical. We use the original Madrian liturgy which we have expanded and to which we have added Janite prayers.

We also faithfully serve the Rite of Sacrifice on each Full Moon. (The Madrians served it four times a month.) As it states in the communion rite of our liturgy and in our scriptures: And She said: 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. (Chapter VII, verse 23 of the Mythos of the Divine Maid).

We have also re-introduced a valid priestesshood into our Tradition of the Faith. (This heritage shall be explained to each person in priestess training.)

We are very personal in our approach to the Trinity, especially in the areas of the Great Mother and the Janae. (Dea is One and Three and Seven.)

We view Dea as:

The Still Centre of the All/Absolute Source/Matrix [1] & Creatrix [2] (the Great Mother),

The Genetrix [3] (the One Who births or manifests all of Creation into existence (the Celestial Mother),

and the Sustainer/Ruler of Creation and Soteria [4] of our souls (the Holy Daughter).

We may differ from other Traditions in that do not tend to view the Great Mother as the ultimate Destroyer at the end of the Cosmic Age and of the three conceptions of Absolute Deity in this Wiki article: https://en.wikipedia.org/wiki/Absolute_(philosophy), Janites probably come closest to the first concept: In conception (1) the Absolute is the most true and intelligible reality. It can be spoken of and known. For example, Georg Wilhelm Friedrich Hegel‘s Absolute Spirit is the most true reality. It is thinkable, speakable, and exists in the objective world by comprehending everything, including people, states, and world history. 

While we would say that the Great Mother is Transcendent, She is also the Ocean of All Being. She knows us, intimately. We tend to see the Her as both knowable and unknowable at the same time, i.e., there are things that we can know about Her and things that are beyond our knowledge and understanding. This is why I have always loved Nicholas Roerich’s painting of the Mother of the World as an image for the Great Mother. Though She is veiled, meaning that there are things we cannot know about Her and so She is Mystery (Mysteria), She clearly has Personhood (though a Being of Light without Form).

The Great Mother is the Person/Being from Whom All Life Flows. She is the Person/Being from Whom the Mother and the Daughter emanate. She is the One and we are all within that One.

My remote viewing teacher taught us that God is not in us, we are in God….we are like drops of water in the ocean of God. This is very similar to the teaching of the Filianists. And this is how I see the Great Mother. The Great Mother is the Source, the Ocean of our very being and we exist in Her.

Emanating from Her: the Celestial Mother is the Holy Fire of our spirits and birthed from the Celestial Mother: the Holy Daughter is the Soul of All Nature and She shares Her Soul with us. (More on that in the next post.)

So, we are One with the Great Mother in our essential being; we are One with the Celestial Mother in our spirits and we are One with the Holy Daughter in our Souls. This is the ultimate and intimate relationship that we share with Dea. Blessed is She.

We would not see the Trinity as Functions nor the Janae as Powers, per say. Each Person of the Trinity has a function, yes. But They are much more than Their functions. Each Person of the Janae has a Power, yes, but They are not the Power.

Ultimately, Janites would agree with the following: Philosophers such as Shankara denied the Absolute any personal sense, whereas philosophers such as Ramanuja and Madhva, tended to identify the Absolute with a personal God. The Traditionalist School, via Frithjof Schuon, admits:

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function: 

Schuon, Frithjof (1974). “Form and Substance in the Religions”  

and I think I prefer this approach, myself. I prefer to teach the Trinity as Matrix & Creatrix; Genetrix  and Soteria. I think of the Great Mother as being the Matrix & Creatrix within the Still Centre of All Being; while the Celestial Mother gives birth to the Creation in manifestation and the Holy Daughter saves all of Creation, rules and sustains it.

So, for Janites, Dea, in Her Triple Form is Matrix & Creatrix (Great Mother), Genetrix (Celestial Mother) and Soteria (Holy Daughter).

We also believe that we may directly approach the Celestial Mother.

I was devoted to Mary, the Blessed Mother, all of my life… since I was six years old. Though we were always taught that she was human and not divine, we treated her as if she was Divine. Because I had such a close bond with her all of my life, and she granted so many miracles in my life and never, ever once ceased to help me when I called upon her, in this form of the Holy Mother, while I believed that She was transcendent; She was by my side every single day because the Veil of Illusion is nothing to Her. (In an apparition of Sophia, She said that those who prayed to Mary were really praying to Her.)  So while the Celestial Mother is Transcendent  the Holy Daughter is Immanent.

 

The Holy Daughter is the Holy Soul of the World, of All the Cosmos. She is part of us and we of Her. The Jews teach of the Shekinah, who, like Sophia is considered to be the World Soul, that because She is the World Soul, there is nothing that we go through that She does not experience with us.

And so, the Holy Daughter is immanently here with us in a way that the Celestial Mother is not.  Our scriptures state that we are One with the Holy Daughter in Body; we teach that we are One with the Holy Daughter in Soul. Both are two ways of saying essentially the same thing, but with a different emphasis. (More in the next post.)

So, to summarize this first post: we are highly Trinitarian and very personal in our approach to each Person of the Trinity. Each has Her time of day, Her titles, Her Seasons, Her days, Her roles, Her worship and Her prayers. We find correspondences very helpful because each is a wealth of symbolism which helps to give us an intuitive understanding of Dea and the Janae. These are Their basic correspondences in the Janite (and many are also of the Lucienne) Tradition:

Great Mother:

Name: Mysteria: She is the Mystery of the Still Centre of All Being.

Mystery over which She presides: Terram  (The Great Mother as the Ground of All Being).

Titles: Veiled Fora of Faith; Veiled Origin of Eternity.

Role: Creatrix.

Role in Blessing Rite: Anointing through holy oil.

Time of Day: Twilight (the time of day between daylight and darkness), and the Darkest Hour before the Dawn (in the Moura Mysteries).

Direction: Still Centre.

Season: Moura (and Autumn/Fall as the Divine Feminine Trinity).

Royal Title: Empress of Heaven.

Day: Foradi (Saturday).

Symbol: Fora (or Celtic Eternal Knot Cross).

Flower: Deantha  (Five petaled Evening Flower).

Light: Luminous, Shimmering Darkness.

She is the Being of All Life.

 

Celestial Mother:

Name: Mari: She is the Sea of All Life.

Role: Genetrix.

Role in Blessing Rite: Consecration through incense.

Time of Day: Noon.

Direction: South.

Seasons: Summer (and Autumn/Fall as the Divine Feminine Trinity).

Mysteries:  Assumpta (the Holy Mother is the Assumption of our Souls).

Titles: Fiery Rose of Heaven; Rose of Joy. (We don’t use the title Rose of the World because that means something very different. See Daniel Andreev. Also, if the Celestial Mother is Transcendent, then She is the Rose of Heaven, Rosa Coeli, not Rose of the World, Rosa Mundi.)

Role: Genetrix.

Royal Title: High Queen of Heaven.

Day: Sunnadi (Sunday).

Symbol: the Sun (there are really Seven symbols in our religion, the Five Symbols of the Mysteries and the Sun and Moon.)

Flower: the Rose.

Light: Brilliant Yellow.

She is the Spirit of All Life.

 

Holy Daughter:

Name:

Role: Soteria.

Time of Day: Dawn.

Direction: East.

Seasons: Winter and Spring.

Mysteries: Adoria (Janana or birth of the Holy Daughter) and Quassare (the Descent of the Holy Daughter through the Seven Realms and the ultimate Shattering of the Divine Soul that this Descent caused.)

Role: Soteria.

Role in Blessing Rite: Blessing through holy water.

Royal Title: Queen of Heaven.

Day: Lunadi (Monday).

Symbol: Moon.

Flower: Lily.

Light: Brilliant White.

She is the Soul of All Life.

 

Dea is One and Three and Seven. (I will get to  Dea being Seven in the page on the Janae.)

ArchMadria Candra Sophia

Definitions:

Matrix an enclosure within which something originates or develops (from the Latin for womb)
http://www.finedictionary.com/matrix.html

Creatrix
1. noun A female creator.
https://en.wiktionary.org/wiki/creatrix

1. n creator One who creates, in any sense of that word, or brings something into existence; especially, one who produces something out of nothing; specifically (with a capital letter), God considered as having brought the universe into existence out of nothing.
Century Dictionary and Cyclopedia
http://www.finedictionary.com/creator

Genetrix
1. noun genitor the direct cause of an offspring.
https://en.wiktionary.org/wiki/genitor

Genetrix mother (from the Latin, stem of gignere to beget)
to cause, bring about
https://www.merriam-webster.com/dictionary/genetrix

Soteria is a Greek feminine word for Saviour

Scriptures for the Iremian Order

3 Vespera/Aug. 10

Abaldi/Thurs.

Day of Madria Thema

~

The JOP consists of three Orders which are fairly new in the making.

The third Order is the Iremian Order. It’s Symbol is the Fora and it is the Order of stillness and quiet contemplation. It’s Season is Moura and the time of day is Evening.

Those clergy and sorellas (sisters) who serve in the Iremian Order are the Hands and Feet of the Great Mother. They exist, metaphorically, within the Still Centre of the Fora. (Inside the circle of the Fora.) Iremians may work, if they desire, in the areas of hymns, chants, sacred dance, Deanic artwork, poetry and prayers, automatic writing.

The following scripture verses apply to the Iremian Order:

21 In thy work, praise Her and in thy resting, in thy speech and in thy silence. 22 For thou wert made one with Her and this is thy true estate. It is good for a maid to till the soil, but it is better to live with her Lady. It is good to serve maids in every way, but it is better to live with her Lady. 23 She that liveth wholly with her Lady is the servant of all the world; no labour is so great at this, nor so greatly to be honored. The Pillar of Truth vs 21-23.

Rather than being concerned that the choice of serving in the Iremian Order does not accomplish much in this world, be mindful that it accomplishes everything.

You, as an Iremian, reflect that quiet Stillness and Tranquility of the Veiled One, the Great Mother. That inner serenity, which you try to foster as a member of the Iremians, radiates outward from you in your daily life.

You never know which person you might encounter during the day who was the most in need of your quiet look of acceptance or your shy smile. Someone might be having the worst day of their life and your look of kindness might remind them that they have worth as an human being. They might remember that they have purpose in this world. You may have lifted someone spirits from the depths of utter despair.

Your prayers and devotion to Dea are powerful. They are not just for you and your loved ones; each prayer radiates out into the world like a cry of praise or longing which echoes around the globe. We, as humans, are One. And when one prays, it is as if the One is praying.

When you live each day with Dea; when you mindfully perform each task as an act of love; when you offer up your joys and sufferings to Our Lady in perfect trust, you are radiating that Light, Love and Life that has its beginning within the Stillness of the Centre; you are radiating it outwards, beyond the circle of the Fora and along the Four Rivers of Life.

~

A. M. Candra