Whilst collating original Madrian publications/documents from the 2 originating Madrian Orders [Catholic* (Artemid) Ordo Lux Madriana (Order of The Light of Mother God Supreme) 1973-1984] & [Ordo “Lesser Known” Ekklesia Madriana 1973 – 1994] and 1 devotee Madrian Order [Ordo Rosa Ekklesia Madriana (Order of The Rose of the group of All Souls who are In Communion with Mother God Supreme) early 1970s – 2008], these FREE to download files are the most accurate Scripture available (2017).
Catholic Ordo Lux Madriana Scripture (20.2M) https://drive.google.com/open?id=16g8l2DTTVUVD7Mu6OjhFbx44p12_K9I9
PDFS of the Madrian Scriptures, booklets published by Catholic* (Artemid) Ordo Lux Madriana (Order of The Light of Mother God Supreme)
PDF of The Creation and the Crystal Tablet (Date 1st edition 1977)
JPEG & TEXT Scan of one surviving page from what appears to be an unpublished Madrian booklet of The Crystal Tablet, set for comparison against equivalent section from the first edition. (Date maybe before 1977)
PDF of The Mythos of the Divine Maid (Date 1st edition 1977)
PDF of Rite of Sacrifice, containing full text of the Rite with accompanying instructions and commentary, as well as appendices 1 & 2 on domestic ritual and shrine construction. Can be performed by: A female over the age of 14. If no female in the household, a male over the age of 16, can perform the RoS for himself. (Date 2nd edition 1977)
PDF of The (Catholic/Artemid) Catechism of the Children of the Goddess (Date 2nd edition 1977)
Scripture The Teachings of The Daughter from Ordo Rosa Ekklesia Madriana (devotee order who had contact with both of the founding orders) (Order of The Rose of the group of All Souls who are In Communion with Mother God Supreme) early 1970s – 2008 of Madria (Mother Priestess) Olga Lotar.
Eastminster Critical Edition (ECE) 3 of the Clear Recital, The – Race MoChridhe, Editor
I shall be gradually adding other archives. (If you have further documents or information which you wish to contribute please contact ArchMadria (Mother High Priestess) Sophia at email@example.com)
This quote: (4) Fear not the unknown, for I am the unknown. (Madrian Literature Circle, ‘Intellect Against Intellectualism’, p. 2)
has been included under the heading Fragment of Lost Verses in The Eastminster Critical Edition of the Clear Recital, Version: ECE 3rd Edition. 
I knew that this missing verse from the Madrian Scriptures chimed with me. I bought this book from F.O.I. founder Olivia Robertson when I returned home from Burtonport. I have been searching and today rediscovered the relevant information:
“Fear not the unknown: for I am the Unknown. From Me riseth suns and their children the planets: and when suns reach their appointed time, I take them to Me in My dark embrace: for I am both Birth and Death. And the sun that loses its brightness in My Abyss, returns to greater life in other spheres: for I am Mistress of the Spheres. I am the space within each atom: from its heart I give birth to new galaxies. I take to Myself that which is to be transformed into greater life. So is it with yourselves. I need each sun, each tree, each one of you: for without the least of you My starry body is incomplete. I know you. Learn to know Me.”
Mainly the features of the Location and the Visual Appearance(s).
She “was born on January 7th, 1844 at Lourdes, to a poor miller, François, and his wife, Louise Casterot. For a time, the family inhabited a derelict jail, for lack of better lodgings. The first of six [living] children, Bernadette worked as a
shepherdess and a servant to help support her family.” 
“Bernadette was a sickly child of poor parents. Their practice of the Catholic faith was scarcely more than lukewarm. Bernadette could pray the Our Father, the Hail Mary and the Creed. She also knew the prayer of the Miraculous
Medal: “O Mary conceived without sin.” ”  “Bernadette, poorly educated and unable to speak French, was not the only seer in France, and was not especially devout.” 
Bearing the above in mind, I have assigned the Rosary until a later addition under examination.
The Madrian-Traditional symbols have been indicated in purple as letterS)
The First Apparition – Thursday, February 11, 1858:
“It was very cold on February 11, 1858, the day that was to mark the beginning of such an extraordinary series of events at the rock of Massabeille”  Tuta de Massavielha “meaning old rock, where there was a small cave or grotto A) where cattle often sheltered”  “At this time the Massabeille had, if not exactly an aura of evil, a touch of the sinister. According to legend, it had been sacred to the pagans of prehistoric times; now it served as a shelter for
fishermen or herdsmen caught by sudden storms.” )
“When Bernadette returned from school her mother gave her permission to go down by the river to pick up driftwood and fallen branches. [collecting firewood B)] (and bones in order to buy some bread ) [Bernadette’s sister] Toinette
Marie, aged nine, and Marie Abadie, aged twelve, a neighbor’s child, went with her. When the three girls reached the Massabeille, the two younger ones took off their wooden shoes to wade across an icy mill-stream which here joined
the river. Bernadette, more sensitive, [fearing an asthma attack] hung behind.” 
“After taking off her shoes and stockings to wade through the water near the Grotto of Massabielle, she said she heard the sound of two gusts of wind (coups de vent) C) but the trees and bushes nearby did not move. A wild rose D)
in a natural niche in the grotto, however, did move.” 
“…I came back towards the grotto and started taking off my stockings. I had hardly taken off the first stocking when I heard a sound like a gust of wind. Then I turned my head towards the meadow. I saw the trees quite still: I went on
taking off my stockings. I heard the same sound again. As I raised my head to look at the grotto, I saw…” 
“From the niche, or rather the dark alcove behind it, came a dazzling light, E)”  “something white in the shape of a girl.” She used the word aquero, a dialect term meaning “this thing.” ”  “appeared above a rose bush Again D). [Please
note there was no speech from the apparition]. 
“Her sister and her friend stated that they had seen nothing.” 
“On the way home, Bernadette told Marie-Toinette what she had seen, and although her sister promised secrecy, her sister did not keep her secret…”  “Soubirous tried to keep this a secret, but Toinette told her mother. After parental cross-examination, she and her sister received corporal punishment for their story.” 
“Bernadette now showed the independence of spirit-some were to characterize it as obstinacy-that became one of her outstanding traits. When she told her confessor of the apparition, Abbe Pomian made light of it, thinking the girl
suffered from hallucinations.” 
The Second Apparition – Sunday, February 14,F)1858:
“Nevertheless, on the following Sunday Bernadette asked if she might go to the grotto and her father told her she might go if she took a flask of holy water with her, to exorcise the apparition should it prove to be a demon.” 
“The second time was the following Sunday. I went back because I felt myself interiorly impelled. My mother had forbidden me to go. After High Mass, the two other girls and myself went to ask my mother again. She did not want to let us go, she said that she was afraid that I should fall in the water; she was afraid that I would not be back for Vespers. I promised that I would. Then she gave me permission to go.
I went to the Parish Church to get a little bottle of holy water, to throw over the Vision, if I were to see her at the grotto.” 
“On 14 February, after Sunday Mass, Bernadette, with her sister Marie and some other girls, returned to the grotto.
Bernadette knelt down immediately, saying she saw the apparition again and falling into a trance. [from 6] “Bernadette was immobile, and her eyes fixed on the grotto.”  “Then I started to throw holy water in her direction, and at the
same time I said that if she came from God she was to stay, but if not, she must go. She started to smile, and bowed; and the more I sprinkled her with holy water, the more she smiled and bowed her head G) and the more I saw her make
signs.”  [Please note there was no speech from the apparition].
“Troubled by the notion that the apparition might represent an evil spirit, Soubirous used the holy water as a test. A further and positive reassuring sign was the apparition’s beautiful bare feet; evil apparitions (even when taking human form) were believed to have cloven hooves or animal paws.” 
When one of the girls threw holy water at the niche and another threw a rock from above that shattered on the ground, the apparition disappeared.” 
“Before Jeanne Abadie, who was just arriving, could explain that she had thrown a stone for fun, the others had scattered in every direction, screaming for help as they ran. When [Bernadette’s sister Marie] Toinette reached the cachot (home) and poured out her story, her mother seized a switch and headed for the site.” 
“Due to Bernadette being immobile she was carried back to the mill where she regained full consciousness” 
“Bernadette’s mother was crying, thinking her little child was dead. She was angered to find Bernadette sitting telling her story; “So, you want to make us a laughing stock! I’ll give it to you with you hypocritical airs and graces and stories
of the Lady!”. ” 
“On their return the excited girls, although they had seen nothing, naturally began to tell their versions of the affair, and soon the town buzzed with varying reports and rumors.” 
“On the next market day the peasants heard of these strange happenings. The story reached the Mother Superior of the convent, who took a firm stand: she announced to the class preparing for Communion, comprising Bernadette’s
friends and companions for the most part, that they must stop talking and thinking of this matter. Bernadette’s teacher, Sister Marie Therese Vauzous, was even hostile.”  “The fact that her own devotion was Christ-centred, rather than Marian-centred, may have been one reason why Bernadette’s novice mistress, Mother Vauzou, was never convinced that Bernadette’s visions were genuine.” 
“Fortunately for the unhappy little Bernadette, one local woman of considerable prominence interpreted the apparitions in a different light from most of the townspeople.” 
The Third Apparition – Thursday, February 18, 1858:
“Pious villagers Jeanne-Marie Milhet and Antoinette Peyret, [who was a leading light in the Children of Mary, in Lourdes], on hearing Soubirous’ description of the apparition, thought it was the returning spirit [“damiezelo,” ] of one of
their friends, [Elisa Latapie, who had been the president of the Children of Mary] who had died a few months before.
Although not part of Catholic doctrine, the concept of the revenant was deeply rooted in Pyrenean superstition.
According to tradition, revenants rarely spoke, but communicated their messages in writing, and so Milhet and Peyret furnished Soubirous with paper, a pen, and an inkpot to take with her, in case the apparition should make use of them.” 
“Standing on tip toe, she held up the pen and paper. She appeared to listen to words addressed to her, then lowered her arms, made a deep bow and returned to the place she just left. Antoinette asked what the Lady had replied.
“When I presented the pen and paper to Her She began to smile. Then without being angry She said “There is no need for me to write down what I have to say to you”. Then She seemed to be thinking for a moment and added “Will
you be so kind as to come here every day for fifteen days?’” ” 
“Although she spoke in Occitan, the regional language that Bernadette (whose French was poor) used, the apparition used a remarkably formal form of the language in her request: “Would you have the goodness to come here for fifteen
days?” (Occitan: Boulet aoue ra gracia de bié aci penden quinze dias?; French: Voulez-vous me faire la grâce de venir ici pendant quinze jours?). The significance of this politeness was not lost on the observers. It would be very unusual for anyone to adopt this formal form of address when speaking to a penniless, working-class peasant girl such as Bernadette. ” 
“Bernadette promised to come, provided she was given permission to do so.” 
The Fourth Apparition – Friday, February 19, 1858:
“Armed with a lighted candle for protection, Soubirous [visited] the grotto. This originated the custom of carrying lighted candles to the grotto. Eight people were present including Soubirous’s mother and two of her aunts, one of whom, Aunt Bernarde, was her godmother and the most influential member of her mother’s family.” 
“On the way home, Bernadette said that the Lady had expressed Her satisfaction at the child’s fidelity to her promise to return to the Grotto; She also said that later She would reveal secrets to the child.”
“Bernadette also related that during the vision, she had heard loud, quarrelling voices, which had seemed to rise up out of the river, telling her to escape. The Lady also heard the commotion; She had simply raised Her eyes in the direction of the voices, which were then seized with fear and began to disperse, finally fading away altogether.” 
“Bernadette said that the lady asked her to leave her candle at the grotto. She said “It my aunts I’ll will ask her, and if she say yes, I will.” ” 
The apparitions continue with ever-increasing crowds of people which brought in the town officials 5th 30 people. By this time, the news was spreading to other towns, and many people assumed that Soubirous’s lady was the Virgin Mary. 6th Over 100 people. Afterwards, Soubirous was interrogated by Dominique Jacomet, the police commissioner.  7th About 150 people were present. Jean-Baptiste Estrade (a tax inspector), Duffo (a court official), and the officers from the garrison were present.  8th About 250 people were present.
The Ninth Apparition – Thursday, February 25, 1858:
300 people present at the grotto despite the weather being cold. 
“Leaving the Grotto, a neighbour asked Bernadette to explain what had occurred. She replied:” 
“Whilst I was in prayer, the Lady said to me in a serious but friendly voice – “Go, drink and wash in the fountain”. H) As I did not know where this fountain was, and as I did not think the matter important, I went towards the Gave. The Lady called me back and signed to me with Her finger to go under the Grotto to the left; I obeyed but I did not see any water.” 
“I went, and I found a puddle of water which was more like mud, and the quantity was so small that I could hardly gather a little in the hollow of my hand. Nevertheless, I obeyed, and started scratching the ground; after doing that I was able to take some. The water was so dirty that three times I threw it away. The fourth time I was able to drink it.” 
“Seeing what was happening – but not understanding – the crowd wondered if Bernadette was mad after all. Why had she smeared her angelic little face with muddy water? What could it mean? Horrified, they watched in silence. Their distress was increased as they watched the child eat some wild herbs growing at the foot of the rock.” 
“Unknown to the crowd, the Lady had pointed once more to the floor of the Grotto and told Her little one – “Go, eat of the herbs you will find there”. She then made her impressive Sign of the Cross once more, before coming away from the vault, kneeling once more and watching as the vision faded.” 
“When the Lady left my Aunt Bernarde slapped my face. “Stop your nonsense,” she said 
“Quickly, Aunt Bernarde took hold of the child and ushered her away from the Grotto, fearful of the crowd who were calling out to the child that she was insane. No one had bothered to examine the hole where the child had been digging; all were too concerned only with their reputations – after all, it would be embarrassing to have to admit to being fooled by this imbecile girl.” 
“That afternoon, Eleanore Perard returned with me to the grotto. Water was bubbling from the hollow I had scraped in the mud. Eleanore stirred the water with a stick. The more she stirred, the more it flowed. The more it flowed, the purer it became. Soon it was water crystal clear.” 
“The people who laughed this morning when all they saw was mud, now saw the water as a gift from God. They obeyed the Lady’s request, “Go, drink at the spring and wash in it” ” 
“Louis Bouriette asked his daughter to bring him some of the water. Years before in the quarries Louis had injured his right eye, and his vision was steadily deteriorating.” 
“He bathed his eye with the water, and next day he said to Doctor Dozous, “I am cured.” Doctor Dozous wrote a sentence on some paper, placed his hand over Louis’ good eye, and said, “Read this.” Louis read aloud, “This patient is suffering from an incurable amaurosis.” ” 
The Tenth Apparition – Saturday, February 27, 1858:
11th Over 1,000 people were present. Soubirous was questioned by Judge Ribes afterwards. 
The Twelfth Apparition – Thursday, March 1, 1858:
“at least 1300 people at the Grotto – as Jacomet the police commissioner stated in a report he sent the next day. But this number was based solely on those counted by the gendarmes returning to the town after the Apparition; it did not include those who left in other directions and did not pass through Lourdes.” 
“…the lies being told about Bernadette in the papers – she was described as mad, a neurotic, a cataleptic, an epileptic, a psychotic, a fraud, a devious little liar, a fool who was manipulated by others… the list was nearly endless.” 
“On Monday, March 1st, the Lady gave a grace to a friend and a lesson to myself Catherine Latapie had two fingers paralysed since an accident in 1856.”  (“…paralysis of the ulnar nerve in one arm…” ) “She had two small children and was expecting a third.” 
“After the Lady left me on Monday, Catherine knelt by the spring and plunged her hand into the water Her useless fingers suddenly regained their suppleness. Catherine said a prayer of thanksgiving then walked nine kilometres to her home in Loubajac. That evening, little Jean-Baptiste was born. He was special. He would become a Priest.” 
[Catherine Latapie] “gave an account of these events to local physician Dr. Pierre Romaine Dozous, who began to collect information on healings at the spring.” 
“A priest from nearby Omex; Abbe Dezirat stated:”
“Kneeling down again, she took her beads as usual from her pocket, but as soon as she lifted her eyes again to the privileged bush, her face became sad. She held up her beads with surprise as high as her little arm would allow there was a moment’s pause, then suddenly went the beads back into her pocket. Instantly, she displayed another pair which she waved and held up as high as the first. The look of anguish vanished from her face. She bowed, smiled once more and recommenced her prayer.” 
“One Paris newspaper printed the following article a few days later –
“That little actress, the millers’ daughter at Lourdes, collected round her again on the morning of the 1st of March, beneath the Massabieille rock, nearly two thousand five hundred boobies. It is impossible to describe the idiocy and moral degeneration of these persons. The visionary treats them like a troop of monkeys and makes them commit absurdities of every kind. This morning, the pythoness was not inclined to play the seer, and to make a little variety in the exercises, she thought the best thing was to play the priestess. Assuming a grand air of authority, she ordered the fools to present their Rosaries and then blessed them all.” 
“As Bernadette was about to make the sign of the Cross, she took the Rosary I) from her pocket but was not able to lift her hand to her forehead. The Lady asked Bernadette where her own Rosary was – here, the child lifted the Rosary high in the air for the Lady to see. But the Lady saw only too well “You are wrong” She told Bernadette, “this Rosary is not yours”. ” 
“Realizing she had Madame Sans’ Rosary in her hand, she put it back into her pocket and retrieved her own Rosary of black wood beads on a knotted cord, J) bought previously by her mother. Again she lifted the beads.” 
“Use those”, said the Lady sweetly, smiling at the child, and Bernadette was able to begin her prayers.” 
“The Lady’s lesson to me! Pauline Sans asked me to use her Rosary at the grotto today. When I prayed on it, the Lady interrupted me. “You have made a mistake,” she smiled, “that Rosary is not yours.” ” 
“The priest who asked the child to explain said to Bernadette “Is it true that you blessed Rosaries at the Grotto today?”. ” 
“Bernadette smiled. “Oh but Monsieur, women do not wear the stole!” ” 
The Thirteenth Apparition – Tuesday, March 2, 1858:
“After the vision, the child arose and appeared tremulous. She had been accompanied by both aunts – Basille and Lucile. Wondering what the Lady had said to make the child appear so anxious, Basille asked Bernadette what had happened.” 
“Go, tell the priests to come here in procession and to build a chapel here.” [21 & 22]
“What do you want, and why have you come?” he asked. “Father, I have come from the Lady.” “Oh yes, you say you see visions, and you upset the whole countryside with your stories. Do you know the Lady’s name?” 
“No, Father, I do not, but I see Her as clearly as I see you, and She talks to me as clearly as you talk to me. She is surrounded with light, and wants a chapel built at Massabielle.” 
“Father said he would not deal with a nameless vision. He called me an imposter and a show-off. Gruff though he was, he never humiliated me or my mother as did Monsieur Dutour.” 
14th three thousand people present. Bernadette made 2 visits to the grotto of Massabielle and visited the parish priest again. 
The Fifteenth Apparition – Thursday, March 4, 1858:
“The whole of France was aware that Thursday 4th March was to be the last of the fifteen days during which Bernadette Soubirous had promised the mysterious Lady that she would be present at the Grotto of Massabieille.
What would happen today?
If the visions were a fraud, would all this nonsense cease? If real, would the Lady perform a great miracle to prove Her existence and presence? Who was the Lady? A soul from Purgatory? The Blessed Virgin Mary? The evil one in disguise? Perhaps today all would become clear.” 
“When the Lady left, I extinguished my candle and set off to give her message again to Fr. Peyramale He greeted me with, “What did the Lady say?”
“I asked Her name,” I answered, “but she on smiled. When I asked her to make the rosebush blossom, D) She smiled the more. She still wants the chapel.”
“She must tell Her name,” said Father. Then in a tone so soft it surprised me, “If I knew it was the Blessed Virgin, I would do all She desires.” 
“For the next twenty one days, Bernadette did not go to the Grotto in the early morning as she had been doing until then – she had not felt the call within herself which was her summons. But surely the matter had not reached a satisfactory conclusion – after all, the Lady had still not identified Herself, despite the child’s repeated requests.” 
“Meanwhile, the people pestered me, the police watched me, and the public prosecutor almost crushed me. What my parents suffered from the town officials, only Eternity will reveal.” 
“Croisine Bouhohort’s child of two was dying. His little coffin was already in the making.” 
“Croisine took her dying child to Massabielle, and for fifteen minutes immersed him in the cold spring water. Next day, little Louis was walking around full of life. Doctor Vergez examined the child along with Doctor Dozous. Both doctors admitted the child’s cure could not be explained by medical science.” 
“As a result, the Mayor and the police accused me of curing people, and threatened me with jail. I stated simply, “I have not cured anyone.” ” 
The Sixteenth Apparition – Thursday, March 25, 1858:
“There were a number of people present there at the Grotto already; it seemed they too felt there may be a fresh occurrence that day. But why today, after the silence of two weeks? That was simple to answer – today was the feast of the Annunciation of the Archangel Gabriel to the Blessed Virgin Mary – the day he saluted Her as ‘Full of Grace’.
So perhaps ….” 
“At this moment, the Figure bathed in the heavenly light moved from the niche down into the larger vault. Rising to her feet, Bernadette went into the vault to be closer to the Lady. She remained standing in front of Her and a conversation followed. Soon afterward, the oval of light E) moved back up into the niche once more and prayers were resumed.” 
“Bernadette herself describes the conversation and events which followed this moment –
“Whilst I was praying, the thought of asking Her name came to my mind with such persistence that I could think of nothing else. I feared to be presumptuous in repeating a question She had always refused to answer and yet something compelled me to speak. At last, under an irresistible impulsion, the words fell from my mouth and I begged the Lady to tell me who She was.
“The Lady did as She had always done before; She bowed Her head and smiled but She did not reply.” 
“I cannot say why, but I felt myself bolder and asked Her again to graciously tell me Her name; however, She only smiled and bowed as before, still remaining silent.” 
“Then once more, for the third time, clasping my hands and confessing myself to be unworthy of the great favour I was asking of Her, I again made my request.” 
“The Lady was standing above the rose bush, D) in a position very similar to that shown on the Miraculous Medal. At my third request, Her face became very serious and She seemed to bow down in an attitude of humility. Then She joined Her hands and raised them to Her breast. She looked up to Heaven.” 
“Then slowly opening Her hands and leaning towards me, She said to me in a voice vibrating with emotion
“I AM THE IMMACULATE CONCEPTION” (Que Soy Era Immaculada Conceptiou)
“She smiled again, spoke no more, and disappeared smiling”.” 
“Leaving the Grotto, the child was laughing and smiling and quietly repeating some words to herself. Some neighbours from Lourdes came toward her and asked the cause of her happiness and what it was that she was saying. The child replied –
“Oh, I’m repeating the name the Lady has just this moment given me, for fear that I might forget it. She said to me, ‘I am the Immaculate Conception” .”
“The child was mispronouncing the word ‘Conception’ and had to be corrected.” 
“I did not understand the words, but I knew the Priest would. I knew also the Lady loved the Priest. Leaving my candle at the grotto, I went straight to Fr. Peyramale, saying the Lady’s name to myself along the way. Father was waiting for me. I bowed and said, “I am the Immaculate Conception.” Seeing his surprise, I explained, “Aquero said, ‘I am the Immaculate Conception’.” ”
“The good Priest stood there stunned. Suddenly he stammered, “Do you know what that means?” I shook my head, I said ” No.” ” 
“Then how can you say the words if you do not understand them?” “I repeated them all along the way,” I replied, then added, “She still wants the chapel.” 
“The Priest by now was deathly pale, but he pulled himself together, saying, “Go home now, child. I will see you another day.” ” 
“What my Lady meant by “I am the Immaculate Conception,” I had no idea. I decided to ask Mademoiselle Estrade. She had a serene sense of the supernatural. ” 
“ “Mademoiselle, what does it mean, Immaculate Conception?” Mademoiselle explained how Pope Pius IX had applied the words to Our Blessed Lady four years ago on December 8th.” 
“It was then I realised I could speak what was unspoken in my soul for seven silent weeks—that Aquero was the Immaculate Virgin Mary. She was the Mother of God, and she had been stepping out of Heaven to share her soul with me. K) She had taught me prayers no soul on earth had prayed. She had promised me happiness, not in this world, but in the next.” 
Up until the 16th apparition on Thursday, 25 March 1858, Bernadette Soubirous used the description “something white in the shape of a girl.” She used the word aquero, a dialect term meaning “this thing.” ” 
Also, “damiezelo” [3 & 26] and “the Lady”, “my lady”. 
‘a beautiful, smiling child in white who seemed to beckon to her‘ [p.3 14]
Soubirous described the apparition as uo petito damizelo (“a tiny maiden“) of about twelve years old. Soubirous insisted that the apparition was no taller than herself. At 1.40 metres (4 ft 7 in) tall, Soubirous was diminutive even by the standards of other poorly nourished children. 
Soubirous described that the apparition as dressed in a flowing white robe, with a blue sash around her waist. This was the uniform of a religious group called the Children of Mary, which, on account of her poverty, Soubirous was not permitted to join (although she was admitted after the apparitions).  Her Aunt Bernarde was a long-time member.
Joseph-Hugues Fabisch (b. 1812, Aix-en-Provence, d. 1886, Lyons)
Statue of the Virgin 1864
Grotte de Massabielle, Lourdes, Hautes-Pyrénées, France
The statue that currently stands in the niche within the grotto of Massabielle was created by the Lyonnais sculptor Joseph-Hugues Fabisch in 1864. Although it has become an iconographic symbol of Our Lady of Lourdes, it depicts a figure which is not only older and taller than Soubirous’s description, but also more in keeping with orthodox and traditional representations of the Virgin Mary. On seeing the statue, Soubirous was profoundly disappointed with this representation of her vision. 
The Lux Madriana households revered these apparitions as Holy Daughter and the orthodox and traditional statue of Our Lady of Lourdes so much that when they formed a communal village in one house. Their Statue was situated outside to be viewed from the road. Video by RTE 12 July 1983 named “Maids of The Silver Sisterhood Burtonport Donegal Ireland 1983”
Moved indoors upstairs behind the wooden panelling of the left-hand front bedroom /school room. As it was a painted plaster statue sustaining damage outside. Confirmed 1985 – November 9, 1988.
The Spring of Lourdes
“The most famous modern example is, of course, the miraculous spring at Lourdes given by Our Lady in the nineteenth century. This act is said to have opened the new age of the return to Her true Faith.” (from The Coming Age Article below)
“The poor of the region had long been mesmerised by the ‘interior’, associating grottoes with magical powers (pp.85-5); in this respect, it helped that, shortly after Bernadette’s visions, others too, notably children, claimed to have seen the Virgin in the Grotto. Drawing on her knowledge of popular piety, the author further demonstrates how Lourdes was part of the burgeoning cult of Marianism, a cult that had particular appeal to women and one which combined both ‘clerical and popular religion’. As Harris explains, ‘Mary was protectress of village fields, cross-roads and regions; she was hope, consolation, grace, pity, aid and comfort, her generous intercession solicited in the smallest mountain chapel and the most majestic Gothic cathedrals’ (p.15).” 
“The continuing stream of “impossible cures” that has flowed from this spring is so great and so well-authenticated that the only course left open to the determined sceptic is to close their eyes.” (Article below)
“Doctor Dozous listed the cures he had witnessed through use of water from the spring. He was accused of being obstinate, but he simply stated the facts and admitted they were beyond medical explanation.” 
“A twenty-year debate followed about the origin of this spring, until finally the Abbe Richard, a famous hydro-geologist at the time, declared after a long and careful study, that the spring was miraculous in its discovery and in its effects, although not in its existence.” 
“Later studies concluded that the rock itself is the source of the water, perfectly pure other than minimal deposits of salts, and that it contains NO therapeutic ingredients.” 
“one must have faith and pray; the water will have no virtue without faith.” Maria Bernada Sobirós (in her native Occitan language) of Lorda (in her local Occitan language).
“At Lourdes, in the one hundred and twenty-two years from 1858 to 1980, only sixty-four cures were finally pronounced miraculous—that is, not attributable to any known natural or medical cause—out of a possible five thousand.” 
“I shall spend every moment loving. One who loves does not notice her trials; or perhaps more accurately, she is able to love them. O my Mother, to You I sacrifice all other attachments so that my heart may belong entirely to You…
I shall do everything for Heaven, my true home. There I shall find my Mother in all the splendor of Her glory.
From this moment on, anything concerning me is no longer of any interest to me. I must belong entirely to God and God alone, never to myself.”
 Maria Bernada Sobirós (in her native Occitan language) of Lorda (in her local Occitan language).
It also reminds us that the emanation of Holy Daughter from Celestial Mother happens in and Their appearance together is outside and above a Cave or Caverna in Scripture. [Also, SeeE)]
“The Mythos of The Divine Maid
1 And She walked across the seas and deep into the forests of the earth until She came upon the deep cave that was at the centre. 2 And She entered the cave. And a star rose above the sacred grove that lay about the cave, brighter and more resplendent than all the stars of the heavens.
32 And the star vanished from the sky, and yet its light remained. And the shape of the light became a vision. 33 And the vision was a vision of the Mistress of All Things, bearing in Her arms the Holy Child. 34 And for all the wondrous things the children of earth had seen that night, not the whole of them was one thousandth part as wondrous as this vision.”
“A grotto (Italian grotta and French grotte) is a natural or artificial cave used by humans in both modern times and antiquity, and historically or prehistorically. Naturally occurring grottoes are often small caves near water that are usually flooded or liable to flood at high tide.” https://en.wikipedia.org/wiki/Grotto
B)Firewood collection, laying a fire and igniting a fire is a sacred act.
“It is intimate and it is universal. It lives in our heart. It lives in the sky. It rises from the depths of the substance and offers itself with the warmth of love. Or it can go back down into the substance and hide there, latent.” Gaston Bachelard’s Psychoanalysis of Fire.
“There is an interesting relationship of fire with the symbolic place of Paradise. In An Illustrated Encyclopaedia of Traditional Symbols, J.C. Cooper discusses the origin of the expression “baptism by fire.” The term is associated with an experience which restores primordial purity by burning away the dross of life by passing through fire to regain Paradise. Since Paradise was lost it has been surrounded by fire or protected by guardians with swords of flame. These guards and their fire symbolize understanding barring the way to the ignorant or the unenlightened.” http://www.symbolism.org/writing/books/sp/7/page2.html
“Fire is universally associated with the sun and light, but also with the hearth and home. In Buddha’s teachings, light is the symbol of truth that dispels the darkness of ignorance. As a flame can pass from one candle to another, so too can truth be passed.” http://gonzagakate.tripod.com/id12.html
“Fire is a yearthing (coming to earth) of Solar fire. The fire in the hearth reflects the sun within the home as the symbol of Spirit. In traditional societies, humans were “centred” with the Spirit of Déa in their hearts, each household around the hearth, each village around the Temple, all activity directed towards the centre, She who is the Divine Source of all. The hearth fires were always lit from the altar flame of the Temple.” https://mydevotionstodea.wordpress.com/2016/12/26/sacred-month-of-hestia-26th-december-january-22nd/
“Alchemy symbol for the element of Fire: In the practicing alchemists’ point of view, fire is a catalyst to both initiating and completing metaphysical demonstrations. This symbol signifies upward mobility, forward motion, rising flames and aspirations to solar embodiment (in both literal and philosophical senses). To move into the energy of fire is to be utterly consumed, transformed and lifted out of limitation (vis a vis: smoke rising – also bringing to mind the symbolic message of the Phoenix in alchemical literature).” https://www.whats-your-sign.com/fire-symbols-and-meanings.html
ArchMatrona (High Priestess/Bishop) Ghrain founder of The Lady of Light Chantry (The LLC), A Déanic Matronite Harmonium (Lucienne Tradition). Has recently assigned the Phoenix to Déa Madria Supernal Sun Bird: Fenice “Phoenix” after studying the Western Tradition [Astrological aka Magical-Mystical]. https://deamatronablog.wordpress.com/benvenuto-vita-luce-e-amore/
C)“From a First Peoples perspective, the wind seems to be personified as divine messenger, able to manipulate unseen energy. What an amazing experience to open the ears and have the voice of god emptied into it. Or, to view the path of the winds and know it is the soul of a divine being that is sweeping through the land.” https://www.whats-your-sign.com/native-american-symbol-wind.html
D)“The Holy Daughter as the Rosa Simpla / simple wild rose or briar-rose or Rosa Canina / dog rose, “The five petals of the wild rose have an obvious correlation with the five points of the [regular Pentagram], and thus with the five Mysteries of the Cosmic Drama… This rose has also been seen as a type of the human soul, aspiring for fulfilment in the multi-foliate Rose of the Divine, and exemplifying the transcendent virtues of simplicity and humility. The wild rose has also been associated with the similarly five-petaled apple-blossom, and, like the apple, has been held as a symbol of immortality.” Article: Symbolism: The Rose and the Ear of Corn in The Coming Age periodical issue 3, Summer, 1977 Free PDF download:http://filianicstudies.org/cms/items/show/75
E)“the dark alcove behind it, came a dazzling (sometimes reported as Golden) light” of Lourdes.
In Madrian Scripture, both Celestial Mother
9 And at the edges, where the waters had been parted, they lay still and shallow; and there She cast Her gaze. And She saw an image of Herself, all suffused in the light of love and energy.
8 And the Mistress of All Things withdrew Herself into the sky, until She seemed but a slender crescent of light.”
“The Crystal Tablet
10 … so, in the compass of the spirit, are there three to guide the soul. 11 the second is Light, or Energy, the Light of the Mother
18 Light is pure force, or energy, or delight. It is the joy of Déa and Her breath and Spirit.
19 Light is the outpouring of Life into existence. All things that exist come from Life; they are made and sustained by Light.
22. Pure Light knows no bounds, but is perfect joy, and breathes its own perfection.”
AND Holy Daughter are light (part 1)
10 … so, in the compass of the spirit, are there three to guide the soul. 11 the third and gentlest light is Love, the light of our Saviour, the Maid.
10 … so, in the compass of the spirit, are there three to guide the soul. 11 the third and gentlest light is Love, the light of our Saviour, the Maid.
33 It is Love that holds the drop of dew pendent upon a blade of grass, neither flowing forth in watery profusion, but swelling within the unseen urn of its brief harmony.
34 It is Love that holds the stars within their courses, and all the worlds of the immeasurable cosmos within the harmony of the celestial music.
35 Truly, all the cycles of the times and the seasons; all the rhythms of the soul and of the mind and of the body: truly all these flow from the love of our Lady the Maid, that creation may not decompose, each several member flying away into black eternal chaos.
36 For Light is the essence and Love is the form.”
G)“Bowed Her Head, bow – inclining the head, bow down in an attitude of humility is in the instructions for common daily devotional practice written by Madria Olga Lotar founder of devotee Madrian Order Ordo Rosa Ekklesia Madriana” No date. Free PDF download: http://filianicstudies.org/cms/items/show/115
H)“The Fountain of Life The life-giving waters of the silver fountain are the fruit of sacrifice” (Meaning small sacrifices through human existence). The Lady apparition at Lourdes said, “Go, drink and wash in the fountain”. Article: Symbolism: Water and The Willow in The Coming Age periodical issue 6, Easter Spring, 1978 Free PDF download: http://filianicstudies.org/cms/items/show/109
I) Rosary. When compiling this article, I am unsure whether Bernadette Soubirous did naturally fall to her knees and pray the rosary every time she visited the grotto of Massabielle. Perhaps she did so especially as she thought it to be a departed soul or Christian demon. Or whether it was a later addition by the Roman Catholic authorities.
Published “The Catechism of the Children of the Goddess” “Appendix 2” [How to perform] “The Rosary” in a booklet by Ordo Lux Madriana in Oxford, England 2nd edition 1977 Free PDF download: http://filianicstudies.org/cms/items/show/112
Ordo Lux Madriana even established a devotional order around it. “WORK IN PROGRESS HANDMAIDENS – After several requests to accept lay sisters, the Order of the Silver Star have founded a new group called the Handmaidens of the Sacred Rose: “It is completely uncentralised – anyone can become a handmaid without notifying us – there is only one rule which all must follow: a commitment to say the Rosary each day.” in The Coming Age periodical issue 3, Summer, 1977
Free PDF download: http://filianicstudies.org/cms/items/show/75
J) “The moral of the story is that our Holy Daughter does not require fanciness or lavishness. It is the purity of the Heart and the love behind the offerings that are important to Her. So, whether you use roses or daisies, have a sumptuous feast or a simple meal, as long as it is performed with a true heart, a true devotion, She will be pleased.”
ArchMadria Pamela founder of Koré Di-Jana Ekklesia a.k.a. Janites who are a Déanic Faith of Divine Sophia form for Déa. (Mother God Supreme).
K) The thealogy of Holy Shekinah. In The Mystery of Quassare. The Divine Shattering of the Soul of the Holy Daughter, and the Mystery of Aurora. The Holy Daughter rises to becomes the World Soul. She Who is the Dawn of All Life. Koré Di-Jana Ekklesia a.k.a. Janites who are a Déanic Faith of Divine Sophia form for Déa. (Mother God Supreme).
 Visentin, M.C. (2000). “María Bernarda Soubirous (Bernardita)”. In Leonardi, C.; Riccardi, A.; Zarri, G. Diccionario de los Santos (in Spanish). Spain: San Pablo. pp. 1586–1596. ISBN 84-285-2259-6.