Oh Kore of the Descent and Shattering

A prayer of praise. Copyright of Madrina Sophia. Seek Permission and share with all due crediting. For private use only.

Lightpaintings by Stephen Knapp

Oh Kore of the Descent and Shattering

Oh Kore, how deeply You have been hurt and humiliated in Descending,

my understanding is too shallow,

how strong Your Divine determination

to reach every place in reality and imagination,

to seek those who have forgotten they need a Saviour,

my memory is too unreliable,

how You shattered Your own Holy Soul, perfect, gentle and light,

remaining inside each of us, experiencing every act with us,

my voice is too weak,
to give adequate appreciation, devotion and praise to You,

Oh Kore, I glorify you, I magnify you and I adore You.

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Tenebrae

27 Moura/March 18

Sunnadi/Sunday

Madria Theia

Day of Madria Theia, Jana of Illumination, Joy and Benevolence. O, Madria Theia, be with us. Blessed are You.

Nature by Rassouli often named Sophia on the internet.

Tomorrow, within the Greater Deanic community, marks the most somber day of the year. In Janite Tradition, these next two days are called Tenebrae, which means Darkness.

On this day, Janite females are veiled while Janite male devotees wear a hat. Veiling for females make take the form of a wide headband, scarf, kerchief, veil, hat, mantilla. Normally, a silk rose would be included in this list, but not for Tenebrae. The colors should be black, indigo or purple/violet.

There should be no lit candles on the altar and all statues and icons removed.

Janites do not have mandatory fasting laws because everyone’s health and circumstances differ. At the very least, we recommend abstaining from alcohol and sweets. The rest is up to the devotee. However, we caution against being overly scrupulous. Fast with moderation.

On the first day of Tenebrae, 28 Moura/March 19, we preform a lustration. This is a ritual bath or shower before which we offer prayers for the forgiveness of the impurities with which we have sullied our souls, souls that She gave us through such a Great Sacrifice.

This is the time when the Celestial Mother, in Her Daughter Form, descends down through the Seven Realms. Each Realm is a lower vibration and each becomes more dense. This causes excruciating suffering for She Who loves us so much, to the point that in Janite thealogy, which is based upon that of Sophia/Shekina,  Her Most Pure Soul Shattered as a crystal chandelier might shatter should it fall to the floor from the ceiling.

The Mythos of Shekinah/Sophia.

Sources for this Myth of the Divine Shattering of Shekinah/Sophia may be found within certain traditions of Kabbalism, in Gnostic schools of thought and in ancient Syrian Gnostic Christianity.

The motive for the Sophia’s fall was defined according to the Anatolian school to have lain therein, that by Her desire to know what lay beyond the limits of the knowable, She had brought Herself into a state of ignorance and formlessness. Her suffering extends to the whole Pleroma.

In Kabbalistic teaching:For, it is the Shekinah that is ascribed by Kabbalists to be the Middle Pillar of Balance that unites the opposites, just as the soul allows for the opposites of body and spirit to unite, so too does the Shekinah play this role for us. Indeed, the Shekinah is the Soul of Man, what Kabbalists call the Neshamah, for She has given a portion of Herself in order for each human to come into being in this world. In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works. Thus, the Shekinah represents the ultimate archetype of selfless sacrifice. All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose.

The Shekinah plays another very important role in the story of creation, and in particular in the Great Plan of humankind.  It is believed that in man’s fall to a denser, less perfect state of being in the physical, the Shekinah stayed with us as we separated from God or were exiled from the ‘Garden’.  Thus, the Shekinah, once again, was voluntarily removed from God/En Sof in order for us to have our experience.  She has always stayed with us, wherever we were exiled or isolated or shut out, the Shekinah was always there in exile and isolation with us.” [1]

The following is, what I think is the best definition of Sophia as the World Soul as written by an Episcopalian Priest:

“As the living centre or Soul of all creatures […] She includes the manifoldness of living souls; She is all of humanity together in one, or the Soul of the World. She is ideal humanity, containing all individual living creatures or souls and uniting them through Herself […]. Her task is to mediate and unify the manifoldness of living creatures, who constitute the actual content of Her life and the absolute unity of God.

She contains all living creatures, She is the unity that binds them, and Her work in the world is to unify outwardly that which is already one in essence—in Her.” (Episcopal Priest, Father Matthew Wright.) [2]

The scripture verses, from a Filianic point of view, may be found in the Mythos of the Divine Maid: all of chapter V and chapter VI through verse 6.

The hauntingly beautiful Mari-Anna chant, as found on the Chapel of Our Mother God, is most especially appropriate for these two days of Tenebrae, of Darkness. Two days that are both in and out of time. This solemn and gentle chant has always reminded me of the  the Traditional Catholic Stabat Mater, an hymn that was sung in honor of the sufferings of the Blessed Virgin Mary during the Stations of the Cross on Good Friday. Please note that Traditional Catholic refers to the pre-Vat. II Church and those modern Chapels and Societies which follow the Traditional  Catholic religion. We are not referring to the post-Vatican II Church known as the Novus Ordo or New Order.

Janites may chant the names Mari-Kore, Mari-Sophia or Maria-Sophia.

During these days of Tenebrae, of Darkness, we act, in all ways, with moderation, avoiding excessive frivolity and the like. Our minds, hearts and souls should be traveling down through the Realms with Our Precious Kyria.

ArchMadria Candra Sophia

Notes:
[1] http://www.universalkabbalah.net/Shekinah

[2] http://contemplativejournal.com/sophia-mother-god/

Relevant articles: https://deanic.com/2017/04/05/the-meaning-of-the-day-of-lustrationkala-from-a-janite-perspective/

https://deanic.com/the-holy-soul-part-III/

 

The Celestial Mother and the Holy Daughter are One Divine Person.

Pomedi or Apple Day. (Thursday).

Day of Madria Thema.

OLYMPUS DIGITAL CAMERAO, Madria Thema, Jana of Justice, Order and Harmony, be with us.

~

Dear devotees and friends,

Over the years, we have spoken about the difference between Déa as being a Trinity/Tri-unity [1] of One in Three differing Persons/Aspects or a Triplicity in the archaic meaning of “the state of being triple” [2], of One becoming Three Forms and there is an important thealogical difference between the two concepts.

Janites fall somewhere in between Trinitarian and Triplicitarian concepts.
Triplicity also means threefold, a term we use when describing the Janae of the Threefold Heaven. We do not consider the modern pagan definition of Triplicity which may imply One in Three Persons.

For Janites, in our praxis, or devotional practice, meaning in our worship, our prayers, our devotion and in our feast days, we are very highly Trinitarian in focus. However, in our fundamental thealogy, we are Triplicitarian due to the teachings that we have privately received from an early source. I refer to these teachings with the acronym of LKM which means lesser-known Madrian teachings. These teachings do not come from Lux Madriana. It is from the LKM that we learned that Dea is one with Three Forms rather than being a Trinity of differing Persons/Aspects.

Janites interpret this thealogical teaching in the following manner:

nicholas-roerich-mother-of-the-world-1924
Mother of the world by Nicholas Roerich 1924

Déa is Absolute Deity, whom both Janites and Luciennes refer to as Déa Matrona or the Great Mother God. She Who is Life. This is Déa’s Veiled Form.
In Christianity, it is God the Father Who is considered to be Absolute Deity and Ground of All Being. In Gnostic Christianity, it is the Monos Who is rightly Absolute Deity. In Janite thealogy, this Monos is rendered in its original, feminine form of Monas, for the Great Mother.

Icon of the Mother of God “Shroud” 2013 by Valentina Murenkova
Icon of the Mother of God “Shroud” 2013 by Valentina Murenkova

From Her Veiled Form as Monas or Absolute Deity, She manifests as Our Celestial Mother, Déa Madria or Mother God. She Who is Light. This is Déa’s Transcendent (Heavenly) Form.

Sophia-Goddess-of-Wisdom-with-chalice

From Her Transcendent Form, She takes on the rarefied Form of Soul, which, in Janite thealogy diffuses Celestial Mother’s Light into a more gentle brightness. This Soul Form is Her Heavenly-Earthly Daughter Form. Déa Filia or Daughter God. She Who is Love. This is Déa’s Immanent Form. (Definition of immanent: (of God) permanently pervading and sustaining the universe.) [2]

Where time is an illusion, an illusion which helps life to function on our plane of existence, and where the illusion of time does not exist on the plane of the Eternal Now, it is possible for Dea to be all Three Forms simultaneously. But because this is too difficult for our finite minds to fully grasp, Janites relate to Her, in praxis/devotions, as if She is a Trinity of Three differing Persons/Aspects though we know that She is not.

As an example of Her Oneness, there have been times when the Blessed Mother, as She is known in the Catholic Church, She Who is the suppressed and hidden True Mother God of the West (more to come on that subject in the future) has appeared to visionaries in Her Daughter Form. As we know, She also appears in Her Mother Form and yet, though She has appeared as both the Mother and the Daughter, She is One and the same Divine Person.

It is for this reason that we do not and cannot believe in the literal Death of the Holy Daughter because this would be impossible. If the Holy Daughter is the Celestial Mother in Her Immanent Form, then She cannot separate Herself from Herself and She cannot literally die because She is God. The Spirit of God cannot die, even for the tiniest fraction of a millisecond. If God was to die, for even the tiniest fraction of a millisecond, all of Creation would immediately cease to exist.

It is important to note that within both Filianism and most Greater Déanic Traditions, it is not mandatory that devotees believe in the literal Death of the Daughter, which includes Her Spirit, as long as they recognize the nature and function of the Sacrifice. How that Sacrifice was accomplished is open to interpretation. The Passion and Death of the Daughter in the Scriptures is one possible interpretation. Janites look to another source for our interpretation which does not require a literal death of Déa. This is why, rather than looking to the Mythos of both Inanna and Jesus, as is found in the Passion story of our Scriptures, Janites look to the Mythos of Sophia/Shekinah for our Moura-tide Mystery of Quassare, which means to shatter.

For, it is the Shekinah that is ascribed by Kabbalists to be the Middle Pillar of Balance that unites the opposites, just as the soul allows for the opposites of body and spirit to unite, so too does the Shekinah play this role for us. Indeed, the Shekinah is the Soul of Man, what Kabbalists call the Neshamah, for She has given a portion of Herself in order for each human to come into being in this world. In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works. Thus, the Shekinah represents the ultimate archetype of selfless sacrifice. All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose.” [3]

In this mythos, Sophia/Shekinah, in Her Lower Form, (Daughter Form) takes on the rarefied Form of Soul and suffers through a very painful and excruciating Descent down through the increasingly dense vibrational Realms in order to be Immanent with us and to provide for us the protective souls that we need in order to enter manifest Creation. Like a True Mother, She came to protect and provide for Her children.

In Janite thealogy, this Sacrifice was not like a Divine Father who sends His Son to incarnate in the flesh only to be brutally tortured and killed in order to satisfy the divine Justice of the Father; nor is this about an Heavenly Mother who allows Her only Beloved Daughter to suffer a terrifying Passion and Crucifixion (being hung on the Pillar) in order to save Creation, rather, Our Mother came to us, Herself, in Her Soul or Daughter Form, allowing no-one else to suffer in Her place… such is Her unimaginable Love for us.

Unfortunately, according to the Mythos, the density of our third dimension proved to be too much for Her delicate Soul and so It shattered like a crystal chandelier falling onto a marble slab. And due to this Shattering, each Piece of Her Soul became our soul so that we, through Her Sacrifice, are truly One with Her. We did not receive our own souls, rather, we are clothed with a Portion of Her Own Divine Soul. This is how intimately united we are with Our Heavenly Mother through Her Daughter Form.

We do not accept the Patriarchal Gnostic Christian teaching that She is trapped here and needed a Male Savior, rather we accept the teachings of the Shekina that She stays with us voluntarily. Rather then leave us, Déa, in Her Filia Form, has chosen to remain inherently with us and to sustain all of Nature by becoming the very World Soul, which is the Eastre Mystery of Aurora.

In Janite thealogy, and based on the LKM, we don’t believe that we turned away from Our Mother through selfish desires and therefore needed to be saved from this fault of our sovereign will, rather, we believe that we come here in order to learn that which we cannot learn in the Pleroma, in order to evolve and mature our souls, the souls that Our Mother gave us from Her Own Soul.

So, during this somber and yet most Sacred time of Moura, let us study those scriptural verses which teach us how to guard and care for our souls and let us study them with extra careful attention.

Let us bless the Holy One,
Blessed is She.

ArchMadria Candra Sophia

Notes:

[1] https://deanic.com/holy-feminine-trinity/goddess-triads-triplicities-and-trinities-by-john-halstead/
Definitions:
Trinity/Tri-unity “refers to one being with three distinguishable “persons” or aspects”.
Part 1 Goddess Triads, Triplicities, and Trinities by John Halstead
[2] Google definitions.
[3] http://www.universalkabbalah.net/Shekinah

The Meaning of the Day of Kala from a Janite Perspective.

16 Columbina/April 4

~

Madria Erin, in her most engaging and thoughtful post on Lustration/Kala, asked the question, what is the full thealogy of the day, if the Daughter is not dead?

Our Scriptures teach that the Holy Daughter suffered a torturous Descent down through the Realms before Her Death. These scriptural verses, taken altogether, are seemingly inspired by the Mythos of Inanna, Persephone, and the Passion of the Christ. Our scriptures continue with the story of how after Her death, the Holy One went to the deepest, darkest realms in order to carry the Light of the Mother to every corner of existence. (Jesus was said to have descended into hell, after death, to free the souls waiting there. Persephone, of course, spent six months in Hades.) On the Holy Feast of Eastre, as evidenced in the Mythos of Persephone, the Daughter was rescued and resurrected by Her Mother.

And though, I cannot speak for Filianists, I would assume that Kala is spent in the remembrance of the Passion and Death of the Holy Daughter. (We must keep in mind that there were many dead and resurrecting pre-Christian gods. This timeless myth extends thousands of years B. C.)

There is an hauntingly beautiful Filianic lament in honor of Mari-Anna that is often chanted on this day. {Anna is the name of the Holy Daughter in Filianic Tradition. Though it is said to come from the name Hannah, it also stems from Inanna and Jana as in Di-Jana or Di-Anna. (Jana is correctly pronounced Yanna}.

We must also be mindful of the fact that the name, Demeter, translates to God the Mother and Persephone (per seph o nay), before Her Descent into Hades, was called Kore (Kor-eh or Kora), which means the Maid/Maiden or Daughter. It was after the Divine Kora returned to the Earth from the Underworld that She was called Persephone. (1)

I and both of my bishops, believe that the Eleusinian Mysteries, served in honor of Demeter/Persephone, were truly based upon the Divine Mother and Daughter.

These ancient rites were liturgical in nature and had a Divine Communion Rite. The Eluesinian Mysteries were based on a Mother-God and Daughter-God Who were separated, the Daughter descended into hell, and Her resurrection was celebrated, annually.  During this Rite, devotees truly believed that they were receiving the Body of Demeter,’ God the Mother’,  through the Communion Bread.

The deeply meaningful and mystical Communion Rite of the original Madrian liturgy, part of which is to be found in our scriptures, was inspired by the Myth of Persephone. Though Persephone did not die, per se; rather, She was trapped in the underworld where Her Mother shattered the gates of Hades in order to rescue Her; this Mythos may be considered symbolic of a death and resurrection. Certainly, the resurrection of all life on Earth followed the return of Persephone from the under-world.

In Sophian Tradition, there is also a Communion Rite that may be based upon Proverbs. 

 

Just as Filianists and other Matriarchal scholars have managed to discover the pre-Patriarchal roots of many Goddess-based myths, in Janite Tradition, the Cosmic Drama of the Holy Daughter is founded upon the pre-Patriarchal Mythos of Sophia/Shekinah (see http://www.suppressedhistories.net/articles/GnosticGoddessFallenSophia.pdf).

The Divine Sophia is pan-religious, meaning, She is not confined to one religion. She is actually pre-Christian and all may worship Her. She is the Image/Form that Janites use for the Holy Daughter. Included in the Mythos of Shekinah/Sophia is the Divine Shattering.

Sources for this Myth of the Divine Shattering of Shekinah/Sophia may be found within certain traditions of Kabbalism, in Gnostic schools of thought and in ancient Syrian Gnostic Christianity.

In Kabbalism, this Descent is not considered to be the punishment it is in Gnostic Christianity; it is a voluntary act on the part of Lower (meaning immanent—so Daughter-Form) Shekinah out of Her love for the Children of Israel and this Descent through lower-vibrational density resulted in the Shattering of Her Soul.

Unlike Kabbalism, the Christian Sophian Tradition, unfortunately, blames this Shattering on a mistake that Sophia supposedly made by trying to create without Her Male Partner. We, and many modern Christians and Sophian devotees, do not accept this Patriarchal view of Lower (again, meaning immanent-so Daughter-Form) Sophia. She is said, in ancient sources, to always do the will of Her Mother (Higher Sophia) and so, She descended down through the Realms, like the Shekinah (they are One and the same Being) to be immanent with the Children of the Earth, but this torturous Descent down through the ever increasingly denser and darker dimensions eventually caused Her Soul to Shatter. This Shattering, as taught in Shekinan/Sophian Mythos, did not cause Her death, rather, it caused Her to become the World Soul or the Holy Soul of the World (of all of us and all of Nature).

In contrast to the Mythos of Persephone, the Divine Sophia is not saved by Her Mother. Rather, She, like Quan Yin, chooses to remain immanent with us. She becomes an integral Part of us, to unite as One Being with us, until the day we desire nothing but Perfect Love and so at that ending of the time of our Soul Journey, She ascends with us, assuming our souls unto the Celestial Mother in the Heavenly Realm of Bliss, the Pleroma, our True Home.

I picture the Divine Shattering of the Holy Daughter like an hologram that has been shattered into a million pieces. Each shattered piece (us) is still a reflection of the Whole and yet, the Core of the Original Wholeness is still intact because the Holy Daughter is God and God cannot disintegrate. She cannot die.

The Holy Daughter is like the Central Piece of the Original Hologram. Though the fragile, rarefied outward pieces of the Daughter’s Soul was Shattered (and Sophia is said to have had a rarefied Body—Soul), Her Essence, Her Spirit, did not, could not, shatter, disintegrate. Thus, the Original Immanent Image of the Celestial Mother, She Who is the Holy Daughter, was Shattered, and yet, remained Whole in an of Herself and we, Her Divine Sparks, each were ensouled with Her Soul. She is the Soul of our souls and the Spirit of the Divine Sparks within us. This is the Divine Mystery of the Feasts of Moura and Eastre in the Janite Tradition.

Returning to the holographic analogy: As found in Stanislav Grof’s,  the Holotropic Mind: ‘Unlike normal photographs, every portion of a piece of holographic film contains all the information of the whole. Thus if a piece of a holographic plate is broken into fragments, each piece can still be used to reconstruct the entire image.’

To reconstruct the entire image. That is why Sophia, the Holy Daughter, seeks the Sparks within us, so that She may recreate the Original Image and render us back into that Perfect Hologram in order to reunite us with the Celestial Mother, the Origin of the Image.

But, just as with the brain, where the whole is carried in the part— as the brain is damaged or sections removed, the more it is cut up, the more the memory, though it remains intact, becomes fuzzy, just so, an hologram becomes fuzzier the more it is shattered. Thus, we of the Shattered One are but imperfect, fuzzy reflections of the Divine Daughter, Who is the Immanent Image of the Celestial Mother, Who, in turn, Who comes from the Source, the Great Mother and so we must seek, through Her Grace and Her Sacraments (2) to become ever more perfect reflections of Her. And, we do so out of love of Dea, and, as our scriptures teach, out of love for Her children. We do so by striving through every thought, word and action to draw ever closer to the Holy One rather than retreating further away from Her.

 Green Sophia, by Daniel Mirante, contributing artist to the Artists Envisioning the Divine project.

To summarize: In Her desire to be immanent with us, we who are the Children of the Earth/the Children of Dea, after our fall into density, the painful Descent through the denser, lower vibrational Realms proved to be too much for the delicate, rarefied Soul-Body of the Holy Daughter, one which was not protected by a material body and so, it Shattered. We became One in Soul with the Holy Daughter. We contain souls that were given to us out of Her Sacrifice; we contain within our souls Her Divine Sparks.

In Kabbalistic teaching: The Shekinah plays another very important role in the story of creation, and in particular in the Great Plan of humankind.  It is believed that in man’s fall to a denser, less perfect state of being in the physical, the Shekinah stayed with us as we separated from God or were exiled from the ‘Garden’.  Thus, the Shekinah, once again, was voluntarily removed from God/En Sof in order for us to have our experience.  She has always stayed with us, wherever we were exiled or isolated or shut out, the Shekinah was always there in exile and isolation with us. http://www.universalkabbalah.net/Shekinah.

On the day of Lustration (Kala in the Auroran and Filianic Traditions), Janites spend a day in somber remembrance of this greatest, most heart-rending, soul wrenching, sacrificial myrrh-infused, stopped moment out of time when all the Cosmos holds its breath; the  most knee-bowing, head-veiling, thunderstruck, awestruck, Shining Being witnessed, Ultimate, Primordial Love Sacrifice of the Most Pure and Holy Daughter. She literally gave Herself to us. And, She never left us. She stayed. 

In this way, She lives every single moment of every single day with us. Whether we are in pain; whether we experience joy; whether we glory in love or suffer abandonment, She is literally part of us and we of Her and so, She experiences exactly as we do with all our pain, emotions and bliss.

This is the full thealogy of the day of Kala in the Janite Tradition.

Janites practice the ancient rite of lustration/purification and veil in solemn observance of Her Descent and Shattering on the day of Lustration, 28 Moura/March 19 (if not a leap year).

May the Queen of Heaven, She Who is the Divine Shattered One; She Who is the Holy Soul of the World; She Who is the Queen of Heaven, bless you and be with you. Blessed is She.

~

ArchMadria Candra Sophia

 

  1. The meaning behind Persephone is a little bit of a mystery. It could derive from the Greek pertho (“to destroy”) or from phone (“murder”). She may be a Greek and Roman goddess, but that doesn’t prove that her name comes from either language. In fact, the multiple spellings of her name in ancient sources suggest that the Greeks found her name difficult to pronounce, which would suggest that it was foreign to them. Some historians believe that worship of her, as well as her mother Demeter, predate the Olympian pantheon. http://bewitchingnames.blogspot.com/2012/10/persephone.html. (Though this is the most common guessed meaning of Persephone, there are those who believe it may mean She Who lightens the darkness.)