Preparation and Blessing:
1. Clean yourself, get dressed in modest clothing and cover your head. Covering our head shows respect and honor to Dea.
2. Clean all objects.
3. Bless objects. https://deanic.com/rituals/the-blessing-rite/
4. Make holy water. https://deanic.com/rituals/making-holy-water/
5. Make holy oil. https://deanic.com/rituals/making-holy-oil/
6. An inspired reading, hymns, the Holy Scriptures, Sophian or Persephone related hymns, or seasonal or moon poetry to be chosen in advance.
Be self-expressive in altar set up.
Minimum Altar Setup for RoS:
Table, chest or drawers, or altar [object blessed] placed in the East. The spiritual head of the household*, performing the Rite, faces East unless otherwise indicated.
1. The altar cloth should be the color of the Season. This can be a doily, hankey/handkerchief, table cloth. [object blessed]
2. One image of Dea. [object blessed]
3. One candle (flame or electric). [object blessed] The candles may be either the color of the Season or white.
4. Incense (for those who are not allergic). [object blessed]
5. Holy water in a Libation bowl. [an ordinary bowl – object blessed]
6. Holy oil.
7. Chalice which is the sacred glass [object blessed] for the white wine or white grape juice (unfermented wine) or water.
No red wine, the wine represents the Spirit, not blood. On the left facing the altar.
Usually, if serving a solitary ritual, do not fill the Chalice with wine. Pour in enough before the Rite, to take three good sips.
8. Patené which is the sacred plate for the bread. [object blessed] On the right facing the altar.
In Janite Tradition, the bread represents the Soul, not the Body.
For the fresh white bread (not brown), take a round cookie cutter or a glass and cut a round piece out of the white loaf and place that on the patené.
Corn meal may also be used. For those with celiac or other gluten allergies, corn meal is gluten free unless contaminated with wheat during the processing. There are gluten free corn meals available: http://www.bobsredmill.com/gluten-free-medium-cornmeal.html.
While both the bread and wine are transfused during the liturgy, during the Rite of Sacrifice, they are blessed by Dea.
9. Filianic Scriptures/Clear Recital. Usually placed on a side table.
*Madrian: 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.
C is the Celebrant.
H is the Handmaiden / server.
They are the lay counterparts to the priestess and deaconess.
A are all present.
Blessing hand is the right hand, we hold the thumb down and first two fingers of the right hand together.
Each time we ask the blessing of Our Lady over the gifts, we trace the Fora over the gifts. We Trace the Fora over the chalice and over the patené. This is indicated by a +.
THE RITE OF SACRIFICE
C: (Dip fingers in holy water, trace Fora and say:) In the Name of the Mother and of the Daughter and of the Great Mother. Blessed is She.
C and H may also anoint their foreheads and altar with holy oil by tracing the Fora on both.
Blessed is Our Mother God, the Holy One,
She Who is Mari Sophia,
She Who is Zoe Anna,
She Who is Mysteria Sige,
Blessed is She.
(Choice of text dependent upon Season)
For Summer and Fall:
C: O, Supernal Sun of Our Creation, You Who are the Celestial Light, Essence and Spirit,
A: Inflame us through Your Fiery Rose Heart.
For Winter and Spring:
C: O, Gentle Moon of our Salvation, You Who are the Earthly Love, Form and Soul,
A: Enter our hearts with Your Love.
C: O, Veiled Cosmic Origin, You Who are the Great Life, Source and Force,
A: Inspire us with Your Wisdom.
C/H Let us seek sanctuary of the Janae of the fourfold Earth and of the Three-fold Heaven, that no harmful thing may come between ourselves and our devotion.
C: O, Most Holy Janae, in the most sacred Name of She that we are come to honor
IOT ‘E VOH
(The Sacred Name of Power, IHV by saying the E with the outbreath, it is breathed rather than pronounced. It may also be pronounced Yot ‘E Voh.) 1
(all trace the Fora upon themselves and bow)
In the Name of the Mother
And of the Daughter
And of the Great Mother,
Dark beyond the light
And Light beyond the darkness;
We entreat you that your vigilance shall keep our service pure.
(C: turns to each quarter, tracing in the air, each time, the sign of the Fora while saying)
O, Agia Sushuri Grace, Guardian of East and Water, be with us. (Bow)
O, Agia Vikhe, Guardian of South and Fire, be with us. (Bow)
O, Agia Thema, Guardian of West and Earth, be with us. (Bow)
O, Agia Mati Sage, Guardian of North and Air, be with us. (Bow)
O, Agia Raya Theia, Agia Candre’ and Agia Rhea, Guardians of Spirit and Center, be with us. (Bow)
C: Madria Dea,
Star of the Shimmering Depths, look upon us.
Light of the nocturnal heavens, Protector of the running deer
And of all free spirits, O, hear us.
We are come to celebrate Your resplendent purity and to solemnly devote ourselves to Your service. Mistress of the Silver-Helmed wave, come among us.
C/H: Let us, who are true believers, receive into our hearts, the words of Our Lady.
C/H Let us confess together our belief in that which alone is true.
The JANITE RITE CREED
I believe that I am created from before the dawn of time
By the Eternal One, Madria Dea.
I believe that Dea is One and that there are none beside Her. And I believe that She is also 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 Janae, 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.
and at the dawn of time my soul did turn
from the Perfection of existence
and thus gathered I infirmity of my sovereign will.
And through this fault do I suffer
the limitation of imperfect being
gave herself to be cast down into darkness and death. (2)
I believe that She rose from death triumphant
And reigns as Queen of Heaven.
I believe that through Her death
the fault of my soul shall perish,
And I believe, through Her triumphant life,
My soul shall rise renewed in her perfection
that she may return to eternal communion
with the one eternal Dea.
PREPARATION FOR THE SACRIFICE
Shining Star of the Shimmering Waters,
Who has fashioned all the world into being,
beyond all knowing is the Splendour of Your Light.
Enfold my spirit, within your Mighty Mantle
and may the Pure Stream of Your Grace flow within me,
in this world and in all the worlds to come. Blessed is She.
Madria Dea, we pray that You will Bless the gifts we bring to You, for we bring them not only in our own names, but for all who love You; may they be nourished and grow strong in Your true devotion. +
Beloved Kyria, we bring these gifts for Your blessing in the name of Holy Ekklesia, who has gathered all of Your children into one Soul, knowing no bounds of either time or space. +
For we know that Ekklesia transcends this world, even as this sacred altar transcends the earthly stuff of which its parts are made. We know that as we stand before this altar within Ekklesia, we stand at once before Your Celestial Altar, which is both in Heaven and in every place where Your children come together in Your Name.
C: Holds the sacrifice (bread) in the smoke of incense with both hands. [or above candle if allergic to incense]. Place bread back on patene’.
C: We know that there is but one Sacrifice made by all Your children in every place, eternally. Bless this gift, that we may take part in that one Sacrifice. (Place bread back on plate. +)
(All kneel on one knee. C bows her head.)
IOT ‘E VOH
C: Mother of all that is, accept the gift Your children bring to You.
(All rise. C; lifts the Chalice in her left hand and traces the Fora over it with her right)
C: Let us offer libation to Dea.
She dips two fingertips into the wine and sprinkles a few drops onto the sacrifice. The action is repeated three times. She then traces the Fora, again. (After the ritual, The Bread of Sacrifice may either be safely burned as an offering in a wood stove, campfire, etc. If this is not possible, it may be place on the ground while saying: Return to Mother Nature.)
C: Madria Dea, as we drink of the one cup, may Your Divine Spirit be infused within our being.
(The Chalice is passed to all. All drink. If a handmaid (server) is present, she serves them, afterwards drinking, herself. The celebrant drinks last.)
C/H: Let us kneel before this altar that is both upon Earth and in the Heaven.
(All kneel except C and close eyes).
C: Let us consider that the earthly things we see about us are but illusion and that could we see with clearer eyes, a more glorious vision would appear before us.
Let us feel the Spirit of Dea, as it grows within us and seek to catch a glimpse of that vision.
(This may be a time for silent meditation or the celebrant may give a brief sermon for contemplation, speak about the Mysteries of the Season, spiritual truths, etc. Or hymns, rosary, meditation, rituals, sacred dance, poetry, etc.)
C /H: Attend!
C: Let us pray:
O, Fiery Rose of Heaven,
O, Gentle Dove of Peace,
O, O, Veiled Fora of Faith,
Help us to aspire to the heart of the flame.
C: You are the Music of the Spheres,
You are the Meaning of all words,
You are the end of every road and also its
Help us to come to know you.
(C: traces the Fora three times, once at each blessing)
C: + May the blessing of the Mother be upon you and upon this world.
+ May the blessing of the Daughter be upon you and upon this world.
+ May the blessing of the Great Mother be upon you and upon this world.
Dark beyond the Light and Light beyond the Darkness.
Beloved Kyria, we pray that you will bless us on our parting from Your Temple and infuse us with Your delight, so far as we are able to contain it
SILVER LIGHT OF THE FORESTS
Silver Light of the darkling forests, send us forth in the protection of Your Spirit that no profane thing may enter into us.
Grant us to see all things with delight that are lovely and to glory and increase in force and energy.
Fill us with wonder in the sight of the seas and of the heavens and of every place wherein You are.
Commander of the roaring wave, help us to turn from all that is low or inglorious neither with anger nor with pain, but to know that in You we stand above all such things.
Guiding Light of the faithful soul, fill the deepest caverns of our spirit with the exhilaration of Your love. Send us forth upon the world as torchbearers of Your delight and grant us strength in You and in ourselves that we may value all things rightly, regardless of the consuming weight of the profane and the frailty of all that is beautiful.
C: Makes the sign of the Fora and says:
In the Name of the Mother
And of the Daughter
And of the Great Mother.
Blessed is She.
C: Raise arms, palms facing upward and say:
Let us bless the Holy One.
Blessed is She.
C: Fold hands and say:
Let us thank the Seven Janae of Power.
Thanks be to the Seven Janae.
Thus may it remain. (Bows).
- In The Coming Age Issue 1, Winter & Moura 1976: The Symbolism of The Sacred Names Article: “Iot ‘E Vo (IVH) is the primordial name of Deity. The symbolism of the letters represents in order the three Persons of the Trinity – Iot is always the first principle or primal urge, thus in its most sublime sense it is the unknowable Dark Mother – Absolute Deity, before time and before space, from Whom all manifestation proceeds. ‘E the aspirate or ‘breathing’ of the Ancient Greeks represents the breath or Spirit of Deity (in both Greek and Hebrew the word for breath and spirit is the same: Pneuma in Greek, Ruach in Hebrew); the [Celestial] Mother and Creator of the universe. Vo is the letter of [sacrifice] and is as such it represents the Daughter.”
- And when we speak of the death of the Daughter, we must understand that we are dealing with a highly complex subject. It is not possible for the Daughter to cease to exist (although in a certain symbolic sense the Filianists regard the Hiatus — the day between the years, after the Sacrifice of the Daughter and before Her resurrection at the new year — as a time when She is not); but then it is not possible for any soul to cease to exist. Death is the transition from one state to another, and for the Divinity to enter death is for Her to enter the world of transition — to be bound to samsara, the turning Wheel of Werde — descending from the realm of Pure Being to that of becoming.
Thealogically it may be expressed in the form that since the Mother, who is Pure Being, is life itself, separation from Her is death. http://www.mother-god.com/taking-on-of-fate.html This Filianic teaching reflects Janite doctrine.
- The only other thing I will mention is that with both the Rite of Sacrifice and ….most especially with the liturgy, after the Rite, fill the chalice and patené with water and pour it outside on the ground before washing the chalice and patené. This prevents any crumbs or drops of sanctified wine from going down the drain. We do this out of respect for the sacredness and holiness of both the Communion of the liturgy and of the Sacrifice. With the Rite of Sacrifice, the wine must be consumed and the bread may either be safely burned in a fireplace, wood stove or campfire or it may be placed outside on the ground (returned to Nature). In the RoS, you will notice that if I place the Sacrificial Bread on the ground after the RoS, I will say, ‘return to Mother Nature’ or I will burn it in my outdoor campfire. I do the saAnd when we speak of the death of the Daughter, we must understand that we are dealing with a highly complex subject. It is not possible for the Daughter to cease to exist (although in a certain symbolic sense the Filianists regard the Hiatus — the day between the years, after the Sacrifice of the Daughter and before Her resurrection at the new year — as a time when She is not); but then it is not possible for any soul to cease to exist. Death is the transition from one state to another, and for the Divinity to enter death is for Her to enter the world of transition — to be bound tosamsara, the turning wheel of Werde — descending from the realm of Pure Being to that of becoming.Thealogically it may be expressed in the form that since the Mother, who is Pure Being, is life itself, separation from Her is death.me thing with any dying flowers or plant-life. I never throw them in the trash, rather, I toss them outside in a garden or some other suitable area while saying the blessing, ‘I thank you for your beauty and service, return to Mother Nature’.
- Origin~The Great Liturgy and the Rite of Sacrifice, the original versions of which we have received from the Madrians, are written as basic rituals. They may be served as is or with the addition of other rituals, hymns, poetry, meditation, sacred dance, seasonal writings, divination, a litany, a canticle and other prayers, etc. There is a plethora of seasonal and full moon-related prayers and poems on the internet and there are a lot of great ideas to be found in books on the Wheel of the Year.