11 10 105 https://filianicstudies.org/cms/files/original/32d563701a27e72a2811368d7dc48fd6.pdf e5f28593015f952977ffe86fe6b67fcc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Madrian Literature Circle Description An account of the resource Documents issued by the Madrian Literature Circle between 1973 and 1982. Publisher An entity responsible for making the resource available Madrian Literature Circle Date A point or period of time associated with an event in the lifecycle of the resource 1973-1982 Language A language of the resource English Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data loose leaf, typewritten (2pp.) Text Any textual data included in the document Three Paths into the Secret Garden Contrary to popular belief, it is not especially easy to make the Rosary. Of course, it is easy enough to say the prayers, but to maintain a right concentration upon the Mysteries – a perfect contemplation – requires rare qualities of pure attention and self-giving. To a great degree, these qualities can be developed by daily practice, and by pursuing Divine love and self-control in our lives. How easy we find it will depend on how far we have advanced in this life and those before it. Practice is important, because each devotion deepens and widens the channel to the Interior. Life is important, for not only are our lives reflected in our devotions, but a frequent recall of our love for the Divine and Her love for us in daily life will fill our minds with ideas and images, books and poems, pictures, snatches of sentences, thoughts and scenes, all of which are connected in our minds and feelings with our personal relationship with our Lady. All this jumble of loving fragments will be gathered together and poured helter-skelter into our contemplation, caught up in the rhythm and shape of the Rosary, and moulded and sculpted by it into the pattern and structure of the Eternal Mystery. But there is no need to worry if you find it hard at first. Your very dissatisfaction is a sign that you are conscious of your weakness, and are striving for higher things. When as a child I could not sleep, my mother would tell me that if I lay still I would at least have some rest. The same is true of the Rosary: even when we are unable to enter into the full experience, the very act of following this cosmic prayer-structure will bring powerful spiritual benefit. And, as in all prayer, it must be remembered that the conscious mind is not the whole of us. The Spirit of the Goddess may be working in us at a level deeper than we can know. Whenever we genuinely pray to the best of our ability, we may be assured that this is the case. But there are a number of ways in which we can begin to penetrate deeper into the Mysteries of the Rosary, and to increase our power to contemplate them. I would like to suggest three of these which I have found helpful. But first of all, we must take note of a very important fact: the five decades of the Rosary fall into two very distinct sections – the two Mother decades (the first decade and the last) and the three Daughter decades (the three central decades). These two groups are very different in character. The Mother decades deal more with ideas and realities (the dependence of all things on the Mother for existence – the complete union of self with Her.) The Daughter decades deal more with Divine Events (the Events of the Nativity, Passion and Resurrection.) It is not always best to use the same methods for each; the Daughter decades, for instance, lend themselves much better to the eidetic method than do the Mother decades. The Eidetic Path This is good for keeping the mind fixed, particularly during the Daughter decades. The method is to select one particular image for each bead, so that the mind moves rapidly over a set path. It is a good elementary method, because each image will touch off numerous reactions in the unconscious spiritual memory, while the conscious mind is prevented from wandering. One cannot use the method fully for the first decade, but one can take guiding images from verses 1 – 7 of the Creation, chapter I. For the beads of the Daughter decades, I would suggest the following images from the Mythos: Nativity Decade: 1, the conception upon the waters. 2, the journey and entry into the cavern. 3, the appearance of the Star. 4, the coming of the children of the earth. 5, the appearance and address of the Genia [Janya]. 6, the silence before dawn. 7, the voice from the cavern and the rejoicing of the daughters of Heaven. 8, 9, 10, the adoration of the Mother and Child. Passion Decade: 1 – 7, the seven gates of Hell. 8, the binding of Her hands and the beating. 9, the death. 10, the hanging upon the pillar. (It is important to try to understand the particular sinking dread associated with the seven gates.) OR: 1, the descent into Hell. 2, the questions of the Dark Queen. 3, the binding of Her hands. 4, the beating and humiliation. 5, the kneeling before the Dark Queen. 6, the death. 7, 8, the body upon the pillar. 9, the desolation of the world. 10, the sorrow of the Mother. Resurrection Decade: 1, the shattering of the gate of Hell. 2, the taking down of the body. 3, the sprinkling of water. 4, the awakening of the Daughter. 5, the leading of the souls out of Hell. [6+7 not mentioned in original ms.] 8, the greeting of the children of earth. 9, the ascent into Heaven. 10, the crowning of the Queen of Heaven. The method cannot be used for the final decade, but one may make the Pentacle on oneself after the Eternity and use the Rose-and-Pentacle meditation described in Appendix 1 of the Catechism. The Contemplative Path This involves an intellectual fixing upon the Mysteries themselves. A deep and thoughtful consideration of what they mean, what they are, and of one's own relationship to them. For example, in the second decade, one might fix upon the image of Mother and Child, and let the mind play upon the Truth that though They are two Persons, yet They are one and the same. This is not always an easy method, but it can be a very rewarding one. (Incidentally, it is a good idea to keep a record of any thoughts which strike you as important.) The Emotional Path In this method we attempt to realise the Mysteries through emotion. Again, the Daughter decades provide the most directly accessible material for this, but the final decade can become the most emotionally significant of all as it becomes more fully understood. Both the Mother decades call forth an emotion of wonder or glory, which is a little harder to achieve than those of the Daughter decades. The emotional pattern of the Rosary is absolutely symmetrical, moving from wonder to joy (Nativity), to sorrow (Passion), to joy again (Resurrection), to wonder again. But the wonder and joy of the first half are different from those of the second half. It is hard to describe the subtle shades of emotion, but these are brought out naturally by the consideration of the different Mysteries. In the first half they are fresh and bright, like the new moon. In the second, they are full and glorious, like the full moon. In this method, one must throw aside the normal social restraints upon emotion, and allow oneself to feel fully the emotions of the Daughter decades, letting it come through in the tone of the voice and the attitude and movements of the body. In practice, of course, every meditation will contain something of all three methods. Nor do these three exhaust the possibilities of the Rosary. The Mother Decades In what has been said, it may have seemed that the Mother decades are somewhat apart from the rest of the Rosary. But in fact they make a perfect and indispensable entry to and consummation of the Mysteries of the Daughter. In the first decade, we shift our perception from the everyday acceptance of our material surroundings, and remind ourselves of their original nature as Divine Ideas and their perpetual dependence on the continuing creative Act of the Mother for their very existence. In this decade, I sometimes look at the ground on which I rest, and recall that this very place was once part of the roaring seas of primordial Chaos; that it is created by a deliberate Act of the Divine Will which sustains it in every moment. With this realisation of the Absolute, it is far easier to realise the Absolute nature of the events of the Mythos. In the final decade, the emotional and mental experience built up by the Daughter decades – the joy of Nativity, the sorrow and apprehension of the Passion, the exultant happiness of the Resurrection – come to a climax in the Fire of the Rose. Suddenly we are asked to give ourselves; to offer ourselves completely to our Mother, keeping nothing back, to become consumed in the fire of Her love. The whole meaning of all the decades is suddenly concentrated into one utterly personal demand. It is the ultimate demand of religion – the ultimate sacrifice and the ultimate ecstasy. Of course one will not experience this on every occasion but even in the most earthbound recital of the final decade, the fullness of this experience lies folded like a rose within the bud. * Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Three Paths into the Secret Garden Subject The topic of the resource rosary, meditation Description An account of the resource Instructions and suggestions for performing the Westrenne rosary according to the Madrian technique. Source A related resource from which the described resource is derived Personal collection of David Kay. Publisher An entity responsible for making the resource available Madrian Literature Circle Date A point or period of time associated with an event in the lifecycle of the resource c. 1980 Language A language of the resource English Type The nature or genre of the resource Text Absolute meditation Mythos Passion Resurrection rosary vyamati vyasucri https://filianicstudies.org/cms/files/original/a5181044d932914104d0f1fce989ce61.jpg 17be13ca6b7c180a9a19fc63d62f75ba Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data photograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Two Young Women Reflecting Contemplation Description An account of the resource A photograph of two young women conversing in what looks like an art studio. Creator An entity primarily responsible for making the resource Unknown Publisher An entity responsible for making the resource available Unknown Date A point or period of time associated with an event in the lifecycle of the resource c. 1982 Contributor An entity responsible for making contributions to the resource Donated by Joey III, from effects found in the vacated Burtonport house in the early 1990s. Format The file format, physical medium, or dimensions of the resource photograph Type The nature or genre of the resource Still Image Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Burtonport, Ireland https://filianicstudies.org/cms/files/original/c001e09e95a1c35fc8a32a9f24361059.pdf 40839abbc5ef60f47e7c35073efa38a2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Madrian Literature Circle Description An account of the resource Documents issued by the Madrian Literature Circle between 1973 and 1982. Publisher An entity responsible for making the resource available Madrian Literature Circle Date A point or period of time associated with an event in the lifecycle of the resource 1973-1982 Language A language of the resource English Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data loose leaf, typewritten (5pp.) Text Any textual data included in the document VIVISECTION AND ABSOLUTE VALUES I should like to describe two pieces of specialised laboratory apparatus. The first is called the Blalock Press. Its purpose is to produce experimental shock in dogs by crushing the limbs without breaking the bones. The hind legs are clamped into the press which exerts a pressure of up to 5,000 pounds per square inch. After some hours the flesh is reduced to a pulp while the bones remain whole. One group of researchers crushed four hundred dogs by this method. Most died in extreme pain within five to twelve hours. None was given any sedation. The second machine is the Noble-Collip drum. It is designed to produce traumatic shock in guinea-pigs, hamsters and other small animals. They are placed in the drum with feet taped together, unanaesthetised; the drum is then turned by an electric motor. The interior is then fitted with small projections, so that at each revolution the animal is carried to the top of the drum and dropped. In one experiment, the animals were "drummed" to death, observations being taken at every hundred revolutions. Injuries included fractured skulls, bruised livers and engorgement of the bowels, lungs, kidneys and stomach. The term "to drum" in this sense has passed into the language of biomedical research. Each of these machines is an expensive and sophisticated piece of equipment. No department is likely to invest in one unless it is to be used extensively over a period of years. They are not the only devices of the sort, nor even the worst, but they do serve to indicate the nature of the cold matter-of-fact atrocities which are performed every day by scientists who in private life are, for the most part ordinary, kindly, respectable people. Nor is there any reason for such experiments to stop at animals. Most of us have heard accounts of the hideous medical experiments practised on human beings under the Nazi regime. What is usually comfortably overlooked is that the practitioners were not, for the most part, sadists, neither were they politically motivated. Most of them had held eminent medical positions long before the National Socialists came to power. They justified their conduct by exactly the same arguements as the vivisectionists; the suffering of a few experimental victims was far outweighed by the widespread relief of suffering which could be brought about by the medical discoveries which resulted. Logically the argument is incontestable. There is no reason to suppose it will not prevail in the future – particularly under political systems where the collective is valued above the individual. There is no reason to suppose it does not prevail at present in some places. The cozy myth that the Nazis were the only really wicked people to walk the earth (at least in our enlightened century!) is largely due to the fact that there were powerful vested interests in exposing the crimes of that regime, whereas in most cases the powerful interests lay on the side of keeping them hushed up. What guarantee can we have against a future of unparalleled cruelty? At the moment there are residual feelings of respect for the human being which prevent brutality from becoming public policy; but why should we expect them to last? There was a time when public opinion would have revolted against vivisection or the battery system, but it has been moulded into shape by propaganda and the bogus "authority" of science. There is no absolute morality. Any atrocity can be justified by sophisticated arguements [sic] and sentimental appeals to "the greater good". There is only one defence against evil, and that is an absolute standard which can state that evil is evil; not merely on the shifting grounds of human sentiment, but according to an eternal and Divine law. A society which sees nothing beyond the physical world will always be brutal. It can torture without compunction, because it fears no higher justice beyond this world. Because it sees nothing beyond this life it will scrabble in the slime of depraved cruelty in order to find ways of prolonging that life for a few more miserable years. Blind to all but the grosses physical effects, it does not see that the massive practice of cruelty (100,000 animals per week die in experiments in this country alone, 85% of which are conducted without anaesthetic at any stage) is releasing a spiritual poison which must pervade the psychic atmosphere at every level; and that the seed of cruetly, once sown, must sooner or later spawn a hideous harvest. Once we can see beyond this world, we can begin to face the hard realities of life: that human life, at the best of times, is short. That no human life is ever "saved", only prolonged a little; and that what happens to a person beyond this life is a direct result of the way she acts while she is in it. Once we realise this, we will know that it is not the length or quantity of life that is important, but the depth or quality. Seeing life in its true perspective, we will give up the abject and cowardly dictum that "no price is too high for saving lives", and realise that dragging our souls into the mire of cruelty is one example of a price that is far too high. Life has a purpose; a spiritual purpose that lies far beyond this earthly life itself. The fanatical passion for preserving life for its own sake at whatever costs comes from forgetting this. And so long as it is forgotten, we can expect to live in a society which is ultimately prepared to perpetrate any kind of cruelty in the name of "practical" necessities of life, or even in the name of luxuries and pleasures which have become the only goal of profane life. It is true that cruelties have been perpetrated in the name of religion; but it is also true that religion has been degenerating into materialism for a great many centuries. The world's original religion was purely spiritual; God revealed Herself in feminine form and the whole way of life (for it was far more than just a "religion" in the limited modern sense) was imbued with the qualities of love and compassion for all creatures. With masculine religion and the supplanting of the old priestess-queens by warrior kings, the slide into materialism became inevitable, as did the orgy of cruelty which has dogged patriarchy from the Roman (often lit by human torches), through the Inquisition, to the present. Archeological records show matriarchal societies which lasted for thousands of years, vegetarian, ruled by priestess-queens and pervaded by the love and worship of God the Mother. Millenia passed without war or violence. Three things made this possible: divine love, a knowledge of immanent justice ("I can do no harm to another creature which will not rebound on my own head in the fullness of time"); and an understanding of absolute values, far beyond the slippery arguments of human convenience. For a Madrian, ancient or modern, there can be no quibbles about whether a particular factory farming technique is cruel or not: to treat animals in such a way is out of Harmony, against nature, "anathemis" [athamic]. Divine Law is absolute, and no human sophistries can weigh against it. This is the only guarantee against evil. Once morality becomes a merely relative matter, an atrocity is possible and most are probable. The immense prestige of the "science" which perpetrates these evils is directly due to the ignorance of the real nature of things. The ultimate truth about the material universe lies in its spiritual meaning and purpose. When we have lost this metaphysical knowledge we are all to[o] ready to take merely physical descriptions of the mechanics of the universe as a substitute for Absolute Truth. The scientist-materialist word-view in turn reinforces the error that the physical world is all there is, that there is no super-material justice, that life must be preserved at all costs, etc. It is a vicious circle. The only way to break it is by a return to the primordial Truth. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vivisection and Absolute Values Source A related resource from which the described resource is derived Personal collection of David Kay. Publisher An entity responsible for making the resource available Madrian Literature Circle Date A point or period of time associated with an event in the lifecycle of the resource c. 1980 Language A language of the resource English Type The nature or genre of the resource Text https://filianicstudies.org/cms/files/original/d93cdd31d1fd01cbf8f8ecdd7da376db.pdf ec87c3fc96e657bff4fcb4e224ed4052 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data magazine Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource When Women Ruled the World Description An account of the resource An article published in an Oxford student magazine recording the journalist's experience with past-life regression in a Moira session with Sister Angelina. Creator An entity primarily responsible for making the resource Helen Simpson Publisher An entity responsible for making the resource available ISIS magazine, issue 1679 Date A point or period of time associated with an event in the lifecycle of the resource published 2 March 1978 Format The file format, physical medium, or dimensions of the resource magazine Language A language of the resource English Type The nature or genre of the resource Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Oxford, England Contributor An entity responsible for making contributions to the resource Donated by Joey III, from effects found in the vacated Burtonport house in the early 1990s. https://filianicstudies.org/cms/files/original/41a06a6c9f4045911031609a49c1545f.pdf 9fc5b33bb835ce5235daad092cbf129c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rosa Madriana Description An account of the resource Materials produced and/or used by Madria Olga and Rosa Madriana. Creator An entity primarily responsible for making the resource Rosa Madriana Publisher An entity responsible for making the resource available Rosa Madriana Date A point or period of time associated with an event in the lifecycle of the resource c. 1999 Language A language of the resource English Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data loose-leaf, typewritten, 4pp. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Why the Pursuit of Spirituality Is Not Selfish Description An account of the resource A treatise on the true nature of spiritual self-improvement. Creator An entity primarily responsible for making the resource Madria Olga Publisher An entity responsible for making the resource available Rosa Madriana Date A point or period of time associated with an event in the lifecycle of the resource c. 1999 Contributor An entity responsible for making contributions to the resource Donated by Joey McEvoy III. Format The file format, physical medium, or dimensions of the resource loose-leaf paper Language A language of the resource English Type The nature or genre of the resource Text