Madria (Mother Priestess) Olga Lotar of Ordo Rosa Madriana – Ekklesia Madriana transmitted this information to her student Mr. Joey McEvoy 3rd. All praise to Dèa. Blessed is She.
This is the typed “The Teachings of the Daughter: The Clew of the Horse” (from Mr. Joey McEvoy 3rd) from handwritten documents by Madria (Mother Priestess) Olga Lotar which her student Mr. Joey McEvoy 3rd posted to me.
PDF of the scanned handwritten “Madria Olga’s Copy of “The Book” includes a handwritten “Glossary” & a handwritten “The Teachings of the Daughter: The Clew of the Horse” (from Mr Joey McEvoy 3rd)
The Sophian Dèanic Order of Kore Di-Jana has a “handwritten copy, by Madria Olga, of the Creation Story and The Crystal Tablet. The journal in which these documents are written is wrapped in a piece of silk, as it was sent to me
(ArchMatrona Ghrian Rosenhearth Bonnie-Fire aka Serene Mother Ghrian) by her”. With other handwritten and typed documents.
My own research on Clew
“ball of thread or yarn,” northern English and Scottish relic of Old English cliewen “sphere, ball, skein, ball of thread or
yarn,” probably from West Germanic *kleuwin (source also of Old Saxon cleuwin, Dutch kluwen), from Proto-Germanic
“Both the forms clew and clue were especially used to refer to the ball of thread employed as the means of ‘threading’ a way through a labyrinth or maze in various mythological or legendary narratives, the best-known being that of Theseus.”
The OED’s first citation for this use of the word comes from a poem written by Michael Drayton in 1605: “Loosing the clew which led vs safely in, [We] Are lost within this Labyrinth of lust.”
Comparable to sutra:
Sanskrit sutram “rule,” literally “string, thread” (as a measure of straightness)
Maid – this is the true word for a human being and also a woman. The root meaning of the word is connected to ̔may̕ and
̔might̕ which denotes our power to choose and to become what we choose. This applies equally to men and women but to
no other creatures in creation. 
Definition from a Madrian Literature Circle paper titled “The Planetary Principles”
Personal collection of David Kay
***A Ranya is one who has attained Intellectual realisation and guides her pupils to the same achievement. Other paths than that of pure Intellect also have their Ranyas.
*1.* Earth moveth, but Heaven is still. The rim revolveth, but the Centre remaineth without motion. 2. Yet from the still point all movement cometh; and earth is the shadow of Heaven. 3. Space doth extend without limit, nor is there any boundary to the worlds, but the Point is without extension; yet from the Point alone all space proceedeth. 4. All manifest things are bound to the three times: of that which is, which was, which is to come; but the Moment is without time. It neither is nor was, nor ever will be. 5. Yet the Moment is seed and germ of time; the timeless spring wherein time’s mighty river hath its rise.
6. The Point and the Moment and the timeless Centre: these three are One and the One is the Spirit. 7. Each manifest thing hath a cause, and each cause hath a cause before it, but the First Cause hath no cause before Her, and She is the
Spirit. 8. She that acteth not is the Cause of all action. She that is not is the Cause of all being. She that is still is the Centre and Source of all movement.
9. At the rim is the movement greatest; close unto the centre is it least. 10. Where there is no movement there is purity. 11. The Spirit in maid loveth purity, yet her mind doth distract her. The mind craveth peace, yet he is made mad by the poisons. 12. The poisons are three, and the first of the three is named folly. 13. Folly is that forgetfulness that doth stand between maid and the truth, like to an hoodwink that darkeneth her eyes. 14. And even when her mind doth seize the truth is her stomach beglamoured by the veil of illusion. 15. Desire and hatred are the other twain; that which pursueth and graspeth the way of pleasure; that which avoideth and shunneth the way of pain. 16. These two must keep the wheel forever turning; the two blind oxen that drive it ever round.
17. Yet what can come of this but pain and sorrow? Whatever moveth can never come to rest. 18. All things, once gained, must pass into the darkness; all things, once built, must crumble into dust. 19. Sickness, old age and death must
come to all maids; what thing within this life shouldst thou pursue? 20. Thy fairest hopes undone bring desolation, or else, fulfilled, shall vanish in a day. 21. Life is a passing dream; of all its treasures, there is no thing among them shall endure.
22. Restrain thy soul from chasing bright illusions. Let her return to purity again. 23. Thus shall she come once more to the still Centre, thus shall she stay upon her Mother’s breast. 24. Chasten thy soul with shame and make her humble;
thus shall she come to peace and sweet repose. 25. When she hath ceased from all movement, then she and the Centre are one.
26. In the lucid darkness, in the indrawn breath, from whence all cometh, whereto all must return, there lie two, the one and the many. 27. The first is called by the name of wisdom, the second by the name of folly.  28. And still beyond these two is She that doth govern them both, like to a maid that breatheth both in and out.
29. She ruleth both the rivers and the well-springs, the well-springs and the mighty sea. 30. When the Word was spoken and the worlds were born, She did observe in silence. 31. Her webs She did outweave; both longwise and crosswise did She spread them, to cover every corner of the field. 32. These will She draw together when that their time is come. 33. All the holy Ranyas are Her servants; the craftmaids are created by Her craft. She doth govern all, and all She will ingather when the worlds are rolled up like to a parchment scroll.
34. And even as the splendid sun, singing aloud in her brightness, doth shine unto the heights and to the depths, and all the four directions, so doth She govern all that hath come to birth.
35. She that doth unfold all things like to a rose from the seed of Her Being; She that doth nurture unto fullness each thing that hath fullness within it; She that doth scatter the colours, ’tis She that doth govern the world. 36. But She that taketh the colours upon Her, that doth work the soil and also eat the grain; She doth partake of the fruits of Her working. 37. All shapes She doth assume, and every form and likeness; for She is of three strains commingled. 38. Three paths She doth follow, and Her road doth wind according to Her works.
39. Like to the size of a maiden’s thumb She is, and radiant as the sun, when thought and will have harbour in Her bosom. 40. But when knowing and being are all of Her workings, then She is like to another, no greater than the point of a
41. Think that She is but a part of the hundredth part of an hair’s tip, divided an hundred times. Yet She is like to all the manifest world. 42. No form She hath, nor colour, no scent nor any savour; yet all things that She doth enter, She becometh.
43. According to the acts that She performeth, and the choices wherewith they are directed; 44. by these doth She take on unnumbered shapes, and numberless conditions doth She enter. 
45. She that hath no beginning, nor any end; She that did stand in the heart of chaos and make all things harmonious, She that doth bear the worlds within Her hand; the maid that knoweth Her is truly free.
46. She that is the maker of being and of unbeing; She that is all that is and all that is not; the maid that knoweth her in truth hath left all worlds; hath left in truth the body and the mind.
47. Thou art not thy body, nor is thy body any portion of thee. 48. It is an estate which thou holdest for a time, and after a time shall pass from thee. 49. Therefore, have governance of thy body, nor let it be in any thing thy ruler. 50. Keep it in purity as a temple built of earth and a place of devotion.
51. Thou art not thy mind, nor is thy mind any portion of thee. 52. It is an estate which thou holdest for a time, and after a time shall pass from thee. 53. For longer than the body shalt thou hold it; and when the body passeth into dust, still it shall be with thee. 54. Yet in its turn shall it pass away, and in its appointed season. 55. But thou shalt never pass away; when all the worlds are dust thou shalt endure. 56. Therefore, have governance of thy mind, nor let it be in any thing thy ruler. 57. Keep it in purity as a temple built of air and a place of devotion.
58. Hard to govern is the mind, like to a proud horse that drinketh the wind, filled with his own desires. 59. Fain would he draw the rein from thy hand and carry thee where he will; fain would he take the body for his mistress. 60. Like to a bird
that doth hop from twig to twig, turning first to one fruit, then to another, without control or constancy.
61. Yet calm the mind and bring him to the garden of thy Lady; to the peaceful garden, to rest by gentle streams. 62. By long training is he brought to contemplation; is he bridled that he may tread the heavens.
63. Let him be in harmony in all things. In the smallest actions, let his steps be measured.  64. Let the body obey her in her harmony, that all works show forth control, respect and courtesy. 65. As in a dance, the two shall act together, as in a dance where each doth know her part.
66. For if thy horse run loose upon the highroad, how shalt thou learn to ride among the stars?
I have added to “Glossary”
 No etymological evidence of this definition has been discovered.
The Madrians seemed to be gender essentialists, in that they believed men are born *usually* more masculine and
women are born *usually* more feminine, that women were inherently closer to Déa than men were, and that therefore
men should defer to women on all matters.
Madria Olga Lotar’s Ordo Rosa Madriana – Ekklesia Madriana and today’s independent Déanists/Filianists tend to view
both men and women as equal.
I have added
*1.* as this sentence was un-numbered in Madria (Mother Priestess) Olga Lotar’s handwritten documents.
 Verse 11 & Verses 58–63 the mind is gendered as male.
 I have replaced verse 27
which in handwritten documents by Madria (Mother Priestess) Olga Lotar to her student Mr. Joey McEvoy 3rd to me
27. The first is called by the name of folly.
27. The first is called by the name of wisdom, the second by the name of folly.
from Mr. Markus Mössner, a student of Madria (Mother Priestess) Olga Lotar and November 2017 Eastminster Critical
Edition of The Filianic Scriptures known as ECE or The Clear Recital, edition 3.
 Verses 36–43 Replaced with upper case “She” & “Her” as it is all lowercase in handwritten documents by Madria
(Mother Priestess) Olga Lotar to her student Mr. Joey McEvoy 3rd to me.
Madria (Mother Priestess) Sophia of the Sophian Dèanic Order of Kore Di-Jana aka Janite Order of Priestesses (J.O.P.)