3 10 105 https://filianicstudies.org/cms/files/original/c270ed1ae7f742d5ffc81c05f2137185.pdf 68fcf68a84da1677a0ce9a62492f32bf 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 (15pp.) Text Any textual data included in the document This was originally meant to be a dictionary, but became more like an encyclopedia. It contains much knowledge about non-physical existence that makes absorbing reading, though, unfortunately, it is not complete. Glossary of Madrian Terms A-C ABSOLUTE DEITY: The Dark Mother; the first Person of the TRINITY; the unknowable First Principle from Whom all else proceeds (see TRINITY). ABSOLUTE GOOD: The Goddess is Absolute Good (Catechism, 33). All other Good is movement towards the Absolute Good. Just as the North Pole is absolute north. When we say "north" we mean "towards the North Pole"; once we have reached it we can go no further north. From there, all directions are south. In exactly the same way, when we say "good", what we really mean is "towards the Goddess". All acts of kindness, prayer, beauty and all good things are steps towards the Goddess. All acts of evil are steps away from the Goddess. Ultimately, the only true test of whether an act is good or evil is to ask whether it is a step towards or away from She Who is Absolute Good. ACADEMICISM: See ENCYCLOPAEDISM. ACCIDENTALISM: See EXTERNAL THEORY OF EVENTS. ADVENT: The period leading up to the Nativity of Our Lady, beginning on the first new or full moon after 1st Astraea and lasting about a month. ALL GENIAE [Janyati], Day OF: 28th Astraea (See GENIA [Janya]). ALL HERAS [Helati], DAY OF: 9th Rosea (See HERA). ALTAR: There are two Altars: the Altar of Sacrifice and the Great Altar (of Communion). During a rite, the earthly Altar becomes one with the celestial Altar; and the Daughter, as Priestess of the World is the true Hierophant of every earthly Rite. (The 'altar' of a shrine is not a true Altar in the strict sense). ANDROMORPHISM: The process by which the image of the Goddess is transformed into a male form. It is a symtpom of religious decadence. In all religions, the original Creator is depicted as female. As they grow further from the Divine inspiration Andromorphosis sometimes takes place, particularly when the society becomes PATRIARCHAL. Sometimes andromorphism takes the form of an arbitrary change of gender, while the name used for Deity remains the same, as was the case with Ea in Syria, Siva in India and Atea in Polynesia. Sometimes by a gradual change. For example, in Greek mythology the original Creative Principle is Metis, the female intelligence. By the time of Orpheus She had been changed into the bisexual Metis-Phanes, both male and female. By Classical times, She had become the all-male Phanes. Yahweh (Jehovah), the Jewish god, was originally the Goddess Iahu. The dying and rising Saviour of humanity, known originally under many names: Persephone, Ishtar, Inanna, the hanged Artemis of Arcadia, etc. was transformed into male forms: Attis, Osiris, Christ, Tammuz, etc. Andromorphism is always marked by a weakening of the religious impulse, and bya more outward and social approach to religion, which often becomes a political instrument of the patriarchal state. (Andromorphism, andromorphosis, andromorphise. Andromorphism is a DISSONANCE). ANIMALISM: All the higher human impulses have their origin in the spiritual. Thus we love earthly BEAUTY because it is a faint reflection of the Divine; we are capable of love because the spark of Divine LOVE is within us. To evade this truth, MATERIALISM puts forward the theory that all human motivations are simply sophisticated forms of animal instincts. It is based on the belief that HUMAN BEINGS are not incarnate spirits, but simply animals, and is closely connected with PSEUDO-EVOLUTIONANISM and the CAVEMAN THEORY OF HISTORY. The most popular theory of animalism is a vulgarised version of the doctines of Sigmund Freud, which seeks to reduce almost all human motivations to the sexual instinct. This provides the foundation for the prevalent popular EROTOCENTRISM. See also CORPORALISM. ANTHROPOCENTIRSM: The reverse of THEACENTRISM. The religious view of life puts the Goddess at the very centre; thus giving both a realistic picture of human existence, and the key to a complete and well-rounded way of life. The FALSE SELF is constantly striving against the Theacentric life, and seeks to lead the soul into a way of life in which purely human aims and ideals are made central. Anthropocentirsm is the human centred life. But by a strange paradox, the human centred-life does not achieve the human aims which it sets out to achieve. We do not become happy by saying "let us be happy". We are most happy when we concentrate on something outside ourselves, whether a piece of work, another person, a game or a piece of music. Similarly, human beings cannot find satisfaction by deliberately seeking it, but only by turning outside themselves to the one Source of all true contentment. In some cases the anthropocentric view sees religion itself as a means to human social ends. This is particularly common where ANDROPMORPHISM has taken place. (ANTHROPOLOGY: See PRIMITIVISM). APPLE: The apple is a symbol of eternal life. It is associated with the element of earth and the FEAST OF DIVINE LIFE. If an apple is cut in half from the side, the seeds form a perfect five-pointed star. APROSOPISM: See COSMIC APROSOPISM. ARTEMID: Noun: a member of the Order of the Daughters of Artemis. Adjective: of or belonging to that Order. ARTEMIS, DAY OF: The fifth day after the New Moon. The second Natural Rite of the lunar month. ARTEMIS, FESTIVAL OF: 23rd Samhain [Vois]. The Festival of our Lady as Mother of Ekklesia and of the institution of COMMUNION. ASTRAL BODY: A subtle body co-existent with the physical body. It is through this body that we experience emotion. See also BODY. ASTRID: A member of the Order of the Silver Star. ATHENE: The GENIA [Janya] of wisdom, knowledge and intellect. ATHENE'S DAY: 7th Astraea. AURORA: The dawn OFFICE. AUTUMN: The third season, comprising Mala [Abolan], Samhain [Vois] and Hathor [Werdë]. See SEASONAL MYSTERIES. AVALA: The Paradise of the Daughter, to which those who have lived as good Madrians are received after death. The word Avala comes from the Indo-European root abol meaning APPLE, the symbol of Eternal Life, and is also cognate with "evening" (Cf the German, Abend). Traditionally, Avala lies "west of the sunset", and is the land of the golden apples of immortality. Avala is also the name of the evening OFFICE. B BEAUTY: Beauty is the perception of good through the senses. Perfect Union with the Goddess is a state of absolulte beauty, perceived not through the senses, but through the entire spiritual being of a purely spiritual creature. All earthly beauty is the reflection of that absolute beauty which was known by all souls before the beginning of time. It is the unconscious recognition of this reflection which fills our souls with happiness. All true art is a glimpse of Heaven. BODY: A body is a material vehicle which can sometimes be used by a soul at certain stages of her development. MATTER, as it affects us in this life, takes three forms: the physical, the emotional and the mental.* We have bodies operating on each of these planes of matter. The most obvious and familiar body is the PHYSICAL BODY. Interpenetrating the physical body is the ETHER BODY, or life body. This is a subtle and invisible substance which is necessary to the continued existence of all living things. All organisms, and all organs within the organism are preserved in their form and shape by the currents and movements of the ether body. As soon as the ether body is dissipated (shortly after death) the process of decomposition begins. Human beings have the ether body in common with both plants and animals, whereas minerals have only physical substance. Although the ether body is invisible to the naked eye, it can be seen by means of Kirlian photography. More sublte than either the physical or ether bodies is the ASTRAL BODY. This is the seat of conscious existence, and therefore of emotion. It is widely held that under certain circumstances this body can temporarily leave a living physical body (this phenomenon is known as astral projection). Human beings have the astral body in common with animals but not with plants. The MENTAL BODY is the seat of intelligence. Some commentators subdivide this into higher and lower mental bodies. Only animate creatures (ie creatures having anima, a soul) possess the mental body, which means that human beings do not have it in common with the majority of animals. It is often held that certain individual animals are animate and do possess the mental body. If this is so, it is not because they have "advanced", or "evolved" to that stage (a creature without a soul cannot "evolve" into a creature with a soul, for both the soul and intelligence are divine attributes and not products of "evolution"), but because an intelligent soul has become incarnate in that particular animal. It is also held that the MOIRA [werdë] of such a soul will frequently draw her to the company of human beings. See also INTELLIGENCE. BRAIN: The brain is the most highly sophisticated and sensitive mechanism known to maid. Like a radio receiver, it is able to pick up the messages of the EGO transmitted through the vibrations of the ASTRAL BODY, and translate them into physical actions. In HUMAN BEINGS, the brain is also used by the MENTAL BODY, and becomes the centre from which INTELLIGENCE operates in the physical organism. CATHOLIC: The word catholic means "universal", therefore Madrianism is the only truly catholic religion. In every nation and area of the world, the first and original Divine revelation was Madrian, and the first religion was a form of Madrianism. As one writer put it: "In all myth throughout the world, from the sun's rising beyond the farthest shores of Asia to its setting west of the farthest islands of the vast Pacific, the first Creator of all is a Goddess. Her names are as many and varied as the peoples whom She created and who worshipped Her as the First Principle." It is only later, with the decline of true religion, that ANDROMORPHISM set it, and religions grew apart from the universal catholic faith of all humanity. CATHOLIC (2): Noun; a Catholic Madrian. CATHOLIC MADRIANISM: HARMONIC Madrianism, whose essential tenets are stated in the Catechism of the Children of the Goddess and the Creed, and which is based upon the revelation of the eternal Truth of the Goddess in the sacred MYTHOS. CAVEMAN THEORY OF HISTORY, THE: This fallacy speings from the mistaken belief that the human SOUL and INTELLIGENCE are products of "evolution" (See PSEUDO-EVOLUTIONISM). It states that the earliest human societies were crude and uncivilised (thus, in modern usage, the word "primitive" is made to mean at once "early" and "barbaric"). According to this view, stone-age society is the type of the early human community. In point of fact, there have been "stone-age" societies in every age; as there are to this day in parts of Africa and Australia. And as far back as we can go, there have always been highly civilised societies. Western history opens with the great civilisations of the near east which are already very old. The belief that there must once have been a stage at which all people were uncivilised is unsupported by any evidence, and comes from the dogma of MATERIALISM that there is no God, and therefore She cannot have created intelligent creatures. We cannot know for sure whether the human body was created quickly (by specific creation) or slowly (by evolution), and it is not a matter of great importance. What we can and do know is: 1. That the human body is a vehicle for the temporary habitation of intelligent souls. 2. That as soon as an intelligent soul became incarnate in a human body, a HUMAN BEING was created which was every bit as intelligent and uncivilised [read: civilised?] as ourselves. If the human body was created slowly by evolution, there must, of course, have been a long period before it was fit for the use of intelligent souls. During this period it would have been a mere animal. An animal which could never in any number of millions of years have evolved a soul. For both soul and true intelligence are divine gifts, and not products of evolution or any other natural process. The body cannot grow a soul like an arm or leg; it can only receive a soul from without. Because they had descended from a higher place, the earliest human beings were probably the most rather than the least civilised. The co-called "primitive" tribes and societies in all ages are merely degenerate groups, as is shown by the fact that most of them have the remnants of a highly sophisticated mythology and system of metaphysical thought which they no longer understand. (See also PRIMITIVISM and PROGRESSIVISM) CHARISMA: (from Greek charis: grace, favour, gift) The gift of Grace conferred by the Goddess, particularly through Her SACRAMENTS. When we talk of charismative INITIATION either of an initiand or a PRIESTESS, we usually mean that a soul have been received by the Goddess without the mediation of a Sacrament; but Sacramental Initiation is in the strictest sense charismatic. COMMUNION: The central SACRAMENT of Madrianism, through which the SACRIFICE of the Daughter becomes actual in our lives. Through Her Sacrifice, we transcend the KEAR which cuts us off from the Mother, and gain real Communion with Deity. In the actual Communion, the bread is transformed into the spiritual body of the Daughter. This Sacrament has been performed in all ages, and imitations of it were invented by certain masculist religions, following the Eleusinian Communion, where Mother and Daughter were called by the names of Demeter and Persephone. It was instituted by the Daughter Herself (See The Mythos of the Divine Maid, VII, 16–23); this institution is especially celebrated at the FESTIVAL OF ARTEMIS, and also at the EXALTATION. CONSCIOUSNESS PRINCIPLE, THE: One of the central principles of the PROFANE world-view. This is in essence the belief that the conscious mind is capable of knowing all that there is to know. It involves valuing REASON above INTELLIGENCE, and is an important factor in producing INTELLECTUAL HUBRIS. The consciousness principle is not only a denial of MYSTERY, but also implies a complete MATERIALISM, since only material things can be fully understandable to incarnate creatures; but even according to the strictest materialism, it would be a surprising coincidence if the brain of one particular animal just happened to be capable of understanding all phenomena, even those which had nothing to do with its survival or even its environment. Human beings have an inbuilt feeling that they are capable of understanding all things. That is true. But when one denies all intuition, and all supee-rational truth — "the truth which cannot be spoken", because it is beyond language — believing mere reason to be the only faculty of understanding; then that truth becomes a falsehood: the falsehood that all knowledge can be reduced to conscious propositions which can be put into words. This falsehood must come into being whenever people fall into the materialistic error that HUMAN BEINGS are merely "rational animals", with no soul and no supra-rational faculty. In conformity with this error, the universe must be "flattened out" and "disinfected" of all super-rational truth. "Supernatural" facts must be explained away somehow, even by the most contrived and ridiculous hypotheses. Human behaviour must be reduced to "evolved" animal instincts and explainted in terms of pseudo-sciences such as economics and sociology. The consciousness principle also grossly oversimplifies all the facts of human life. At its most extreme form, believing that all human ills can be cured by some simple rational formula such as socialism or some new method of education; or forgetting that language is an indescribably subtle complex of nuance and connotation, formed over thousands of years, and believing that it can be replaced by artificial "rational" languages such as Esperanto. The consciousness principle has greatly assisted the forces of darkness by rendering many people incapable of understanding what MYTHOS is and why it is necessary to the human comprehension of Divine Truth. CORPORALISM: The belief that the body is the root and origin of human existence. This springs from the MATERIALISTIC belief that there is nothing beyond the physical, and the ANIMALISTIC belief that all human motivations are "evolved" instincts. It leads to a number of errors, especially: the error that the person ceases to exist when the body dies; and the error that a person "is" her body, rather than simply inhabiting it. It also leads to an excessive desire to "explain" human actions, feelings and beliefs in purely physical, social and economic terms, ignoring the moral and spiritual aspects of human existence. Ultimately, corporalism denies the freedom and individuality of the human being, treating her as a mere product of her environment. (Corporalism is closely linked to EROTOCENTRISM and EROTOLATRY). COSMIC APROSOPISM: Usually called simply Aprosopism. This is very prevalent, and makes a special appeal to the modern mentalist. Apart from strict atheistic materialism, it is certainly the most active factor in leading souls away from the Goddess in the world today. Aprosopism means literally faceless-ism, and put simply, it is the doctrine that God, or the universe, has no face. Of course, materialists believe that there is no overall Personality in the universe, and that all things are mere accident; and it is certainly true that aprosopism first made its appearance in the west when materialistic philosophy was becoming generally accepted. But aprosopism means not strict materialism, but a vague Theism which denies the Personality, the "face" of the Goddess. Thus the overwhelming personal experience of the Divine is avoided, and in its place is put a comfortable, "sensible" philosophy which leaves the ANTHROPOCENTRIC, fale-self-centred life intact. Typical aprosopistic 'gods' include such abstractions as "Universal Intelligence", "the Life-force", "the Great Spirit", "the Eternal Laws", "Cosmic Law". Laws are very popular in certain types of aprosopism; also every type of "Force" or "forces". Even terms such as "the Absolute", or ABSOLUTE GOOD, which, taken in the proper sense, are perfectly correct definitions of the Goddess, can be made into aprosopistic pseudo-deities. The most DISSONANT forms of Aprosopism deny also the Divine Unity, speaking of laws, rather than the Law, forces rather than the Force, spirits rather than the Spirit, etc. On a more sophisticated level, one often hears such statements as "I believe in an immanent God, but not a transcendent God", which is the metaphysical equivalent of saying "I believe in the front of this sheet of paper, but not in the back." Aprosopism is particularly insidious because it often takes Truths which in themselves are perfectly HARMONIC (especially when applied to ABSOLUTE DEITY, the Dark Mother), and misunderstands or misrepresents them in such a way that they appear to conflict with other truths of equal importance, thus creating DISSONANCE. In particular, such Truths as that God is unknowable, and that She is beyond being and unbeing are brought into an illusory conflict with almost all the other Truths of religion. This is helped by the CONSCIOUSNESS PRINCIPLE, which encourages the belief that unaided human reason is sufficient to discover Absolute Truth, and even to over-rule Divine revelation. The most harmful characteristic of aprosopism is that while it does not involce a conscious rejection of belief in God, it invariably ends by transferring that belief into the realm of abstract theory and rendering it void in all practical and personal respects. CREATURE: Any thing or living being created by the Goddess: that is to say, all things in existence other than the Goddess Herself. The term is more often used of living beings (including human beings) than of inanimate things. CROSS: The Cross of equal arms is the symbol of the season of MOURA, and of the death of our Lady. Based on the number FOUR, it represents MATTER. Not, in this case, physical matter, but the lowest depths of matter – the most complete separation from God – into which Her Daughter descended: thus, the Cross is the symbol of absolute DEATH – the death which no human soul can undergo, for no CREATURE can ever be absolutely separate from the Goddess: for complete separation from Her would be non-existence. The MYSTERY symbolised by the Cross is that the only Being ever to suffer complete separation from the Goddess was the Goddess Herself. CROSS OF RESURRECTION: Usually called RESURRECTION CROSS. A cross of equal arms with a circle superimposed upon it, each arm extending a little beyond the circumference of the circle. The circle, like the full moon, is a symbol of complete or Divine Perfection. Here, the cross represents not only the Divine Sacrifice, but also its glorious result – the extentsion of the light of the Daughter in all four directions of fallen matter, so that there is no place to which Her Love does not reach. Within itself, the Resurrection Cross contains the resolved paradox of Divine Perfection – the Cross eternally extending in all directions to infinity, the Circle already perfect and circumscribed. The union of Being and Becoming; the point which is at once infinity; the instant which is at once eternity. The Resurrection Cross is one of the central symbols of the Madrian faith, being both a sign of the absolute Perfection to [read: from] which we came and which we must return, and of the perfect SACRIFICE of God the Daughter which is the only means by which the soul may come again to that Perfection. CULT: Any systematic and regular practice of ritual worship other than COMMUNION. The term is usually applied to the CULT DOMESTIC, but can also designate for example, the regular devotino of an individual or a group to a particular Genia [Janya], perhaps centring around her shrine. CULT DOMESTIC: The whole religious life of a Madrian household, centring on a regular domestic Rite of Sacrifice. A Madrian household is defined as any group of Madrians who live together and all who are dear to them. The "priestess" of this Cult is the spiritual head of the household, who is usually the mother (although, of course, the household may not necessarily be a family). *cf Catechism, 53. 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 Glossary of Madrian Terms A-C Description An account of the resource A glossary of terms used by the Madrian communities. 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 Abolan Advent altar andromorphism apple aprosopism Artemis Astraea aurora autumn Avala beauty calendar Catholicism charisma Communion cross cult cult domestic Dark Mother Day of All Helati Day of All Janyati Day of Artemis decline of the ages Ekklesia evolution false self Festival of Artemis fora initiation intellect kear materialism mystery Mythos Nativity offices Order of the Daughters of Artemis patriarchy psychology rationalism Rite of Sacrifice Rosea sacraments sacrifice Sai Mati social criticism subtle anatomy thealogy Vois Werdë https://filianicstudies.org/cms/files/original/f625c9622034dc6fd49b07b773803217.pdf 70e75196cdb79d970468c46d5678f3fc 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, handwritten (7pp.) Text Any textual data included in the document How the Light Came to the Terrible Forest Once upon a time, when the sun and the moon were young, and the world still remembered the great darkness before the lights were set in the sky, there was a vast forest, set in the marshes beside a wide, black river. I cannot begin to tell you what a horrible place it was. Try to imagine a thick tangle of twisted trees, whose roots rose up in the middle of the pathways to catch your feet, and whose brances and dripping leaves met overhead to stop any light from reaching the ground. Between the trees grew long brambles, with thorns like darning needles, and never a trace of sweet blackberry. Long creepers hung from the treetops, with stems like stinging nettles and burrs which clung to anyone who passed underneath. The ground was thick sticky mud, more than five feet deep in places, and even on the paths it would come up to your ankles; and, under the mud, leeches lay in wait to fasten themselves between your toes and drink your blood. Try to imagine it; but the forest was a hundred times worse than anything you can think of. For in the forest lived all the bad, wicked creatures who hated the light: the dragons and the werewolves; the ghouls and the night hags; the goblins and the big, black spiders; and, most terrible of all, the Dark Queen, who had the face of a huge snake and spat poison into the eyes of those she hated. She hated everything that lived in the light and made terrible plans to destroy the children of the earth, who loved to sing and dance under the sun and the moon. But she could not attack them openly, because she and all the creatures of the darkness were afraid of the light and dared not travel out of the wood. Sometimes travellers who came near to the dark forest wandered into the shadow of the trees, because the paths were wide and dry near the edges, and were gay with brightly coloured flowers and scarlett [sic] butterflies. But those who tried to take a shortcut through the forest were soon hopelessly lost, and ran shouting through the brambles, weaving in and out of the curtains of creepers. The wicked creatures of the forest always gathered in the trees around a lost traveller, laughing and jeering and, sometimes, offering to lead the way to the edge of the trees. But anyone who followed such a guide was soon wading through thick mud, and many found themselves sinking up to their necks in the marsh, while the goblin – it was usually a goblin who played this trick – shrieked with laughter in a nearby tree. Now, every night, the Moon Princess passed over this awful forest, and she was sad when she saw that many of the children of the earth, whom she loved dearly, were lost under the trees in the black darkness. She decided that she would bring her silver light into the shadows to comfort them and lead them back to the bright lands beyond the woods. So, one night, when the moon was full, the Moon Princess came down to the earth as the sun was rising and walked into the dark forest, by the path lined with purple flowers, that so many of the children of earth had taken. As she walked under the trees, her soft, silver light shone for the first time in that place, and the travellers who saw it were filled with hope; but the wicked night creatures hated and feared her. Yet they were glad that the Moon Princess had come into the forest, because they thought that they could trap her in the thickest part, so that the moon would not shine upon the earth, and the Dark Queen could attack the children of earth when the sun had set. A small group of the boldest goblins moved before her, hidden by the thick screen of creepers, making the path plainer so that she could reach the black heart of the forest more quickly. At last, she came to a place where the trees grew so close together and the brambles were so thick, that she could go no further, and the creepers formed a blanket around her so that her light could not be seen. When she stopped, the thick creepers wound themselves around her arms and legs and held her so tightly that she could not move or free herself. Then the Dark Queen came and stood before her and laughed to see her hanging among twisted creepers; and she said, "You fool, to come into my forest! Now you will be my prisoner, and you will hang there until I decide to kill you with my poison. But first, my armies will destroy the children of the earth, when the darkness falls." When she had spoken, her daughters and the other wicked creatures surrounded the Moon Princess, pressing close about her, and tying her arms and legs even tighter with thin, spiney brambles and the fierce, stinging creepers. They boasted of how they would kill the children of earth when night fell, except for those few who would live forever as slaves in the Dark Queen's fortress. The Moon Princess did not cry, or plead for mercy, but hung from the trees for a day and a night, and her light died. At evening time, the sun set, and the children of earth were very surprised when the moon did not rise as usual. They gathered together in small groups, looking towards the east, and asking each other if it was not the time of the full moon. But they knew that something was terribly wrong; and, when they heard the stirings in the dark forest and realised that its wicked creatures were ready to attack them, they were afraid. Some hid in their houses and whimpered with fear; some collected stones and kitchen knives and ran about to all their neighbours, shouting to keep up their courage; and those who loved the Moon Princess best wept for her, for they thought that she was lost for ever. Then the Mother of the Moon Princess, the Star-Blazing Queen, heard the cries of the children of earth, and saw that her daughter was a prisoner in the dark forest. She came at once to the earth, and as she came near, the children of earth hid their faces and did not dare to look at her; because, although she loved them, they now lived far from her and they could not bear her light. The children of earth could not even look directly at the sun, for their eyes were weak, but the Star-Blazing Queen was brighter than a thousand suns and they were afraid to see her – even those who loved her daughter's silver light. When the Star-Blazing Queen came near to the forest, the creatures who saw her fled in terror, and scattered ove the earth. The travellers threw themselves to the ground covering their eyes with their cloaks until she had passed. As she walked through the forest, the thick, sticky mud dried and became firm; the thorns and creepers shrivelled and burned up under her fiery gaze; and the trees stood for the first time tall and straight before her, for they knew that she had made them. Behind her, the fresh, green grass sprang from the newly dried soil, and the flowers of the bright wood – primroses, violets, bluebells and woodbine – opened their petals to the light. She came at last to the thicket where the Moon Princess was held prisoner. The Dark Queen did not wait to meet her, but, at the sound of her footsteps, she ran out of the forest so fast that she overtook the wind before her, and did not stop until she reached the sea at the edge of the world. The Star-Blazing Queen took her daughter into her arms, and the creepers and briars which bound her withered away, and her light shone forth again. The Moon Princess hugged her mother, and both of them cried for joy, because the Moon Princess was free and the Dark Queen and all her followers had fled. But the Star-Blazing Queen knew that her light was too bright for the children of earth, and so she rose again into the sky, leaving her daughter to light the forest and bring the lost travellers safely home. There was one creature of the night who had not run away when the Star-Blazing Queen appeared in the forest. She was the youngest daughter of the Dark Queen, and she had felt sorry for the Moon Princess when the other wicked creatures tormented her. Now she was trying to hide behind a gnarled old tree at the edge of the thicket, for she longed to come to the light but was afraid. The Moon Princess saw her, and called to her to come nearer. The daughter of the Dark Queen threw herself at the feet of the Moon Princess, wrapping her cloak about her head and trembling in every limb. The Moon Princess raised her to her feet and kissed her, and the daughter of the Dark Queen loved the Moon Princess, and forgot her wicked mother and walked in the light. The Moon Princess walked through every part of the forest, and, wherever she went, the forest became light, the paths became firm and dry, and the grass and bright flowers covered the ground beneath the singing trees. All the children of earth who were lost in the forest followed her and came at last into the bright open country under the sun. When they looked back into the woods, they saw the sunbeams playing under the branches of the trees, and wild roses blossoming in the warm sunlight. When the sun set on that day, the moon rose into her rightful place in the sky, and the children of earth danced and sang on the flower-studded grass in her silver light; but the creatures of the dark forest hid in their holes and quaked with fear. To this day, the wicked creatures cannot bear to come out into the moonlight; but if ever you see one come sneaking out on a dark and moonless night, thinking that the Moon Princess will not see it, you have only to remind it of this night when the Star-Blazing Queen came to find her daughter in the darkness, and it will run to hide itself in a deep hole and not dare to come out for a very long time. 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 How the Light Came to the Terrible Forest 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/67e4d684e1702f2dc6c5c8e55329d5ab.pdf b6863465a97746508288b7b5d71aad36 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 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 photocopies 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 Icons & Symbols of Ekklesia Madriana Description An account of the resource A selection of graphics extracted from Lux Madriana publications sent by Madria Olga to a student. Creator An entity primarily responsible for making the resource Madria Olga Source A related resource from which the described resource is derived Donated by the student recipient, Joey McEvoy III. 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 Format The file format, physical medium, or dimensions of the resource loose-leaf papers Type The nature or genre of the resource Still Image https://filianicstudies.org/cms/files/original/c69c905dd453473d3afdb52d1e135977.pdf 35ad896e3bfa65501058c39860f608f0 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 (8pp.) Text Any textual data included in the document Intellect Against Intellectualism Sketches towards a manifesto for Madrian education Sometimes one is asked if Madrian thought is anti-intellectual, or even anti-rational. Well, we are anti-rationalist, which is not the same thing as being anti-rational, and we are against intellectualism, but strongly in favour of intellect. These last two are not in the least sense similar – indeed, they are opposites. Anyone who has moved in the 'intellectual' circles of the universities and elsewhere will know that certaint ruisms are universally accepted as a starting-point of all thought: a quasi-materialist construction of the world (even in those who profess a religion); a progressivist-evolutionist construction of history; an implicit and unquestioning rejection of certain areas of human experience as 'mumbo-jumbo'. In short, a narrow and self-complacent world-view which rests on a group of assumptions which have never been tested or discussed, or even thought about critically.* It is not our purpose here to criticise these assumptions in detail, but only to point out that intellect is the direct opposite of intellectualism. Intellectualism – being an 'intellectual' – entails working within the framework of an accepted world-scenario, not going beyond certain 'respectable' assumptions. A lot of intellectual one-upmaidship centres around being au fait with the most fashionable new thing to think. But intellect is a razor-sharp sword which slices through received ideas and fashionable assumptions. Intellectualism can display considerable agility on the surface of things, but must never question its basic assumptions. But intellect always penetrates to the heart and core of the matter; always begins from first principles and tests the ground on which it is standing. Intellect is radical – it starts from the roots of things. Intellectualism (though the word is bandied about with ludicrous frequency by intellectuals) can never be radical. So does the Madrian attempt to work without assumptions? Not at all; that is precisely what the intellectual does. The intellectual is never aware that her assumptions are assumptions. That is why they have such an iron grip over her. The Madrian accepts the simple psychological truth that the human mind is unable to proceed without some working hypothesis. If we do not construct our own assumptions we will passively and unconsciously accept those which happen to be around us. We can suspend judgement, but we cannot suspend the grounds upon which we would make a judgement if we chose to. Anyone who thinks she can do that is merely suspending her intellect. The choice is not between having assumptions and not having assumptions. The choice is between on the one hand having our own freely chosen assumptions which we are able to criticise and modify and even reject if necessary, and on the other absorbing our assumptions through the pores, as it were, from the surrounding cultural atmosphere and being unable to question them because we are not even aware of their existence. We either assume our assumptions or are assumed by them. The essence of intellectualism is implicit in its name: that it makes an 'ism' – a creed – of intellect or rational consciousness instead of regarding it as one faculty among others. At the root of this creed lies an emotional necessity bred by one of the primary assumptions of the intellectual milieu: the assumption of a mindless or meaningless or Godless universe. Given that the universe has no meaning, the only thing we can trust, the only thing that is not utterly alien and void, is the human mind – and only the conscious part of that. To trust any message from without, or even from within, is to give way to the amoral and meaningless chaos of the mindless universe. Thus a fully rational world must be constructed wherein we deny all that cannot be contained within the quantitative formulations of rational calculation. We cannot admit that the assumptions of rationalism are assumptions, because the primary assumption of rationalism cannot, of course, be established by reason (we cannot use reason to prove that reason is right). Therefore these assumptions must be established as tenets – as dogmas which do not need proof. Reason itself must have come about as the result of something which preceded reason (either Deity or the accident of evolution). But evolution is a part of the mindless universe – there is no reason to suppose that its products will give us anything which can be called "truth". A hundred contradictions lie at the roots of rationalism which a truly radical investigation of any subject will begin to uncover. That is why rationalistic humanism can never be radical. The consequences to emotional security would be too disastrous. The intellectual is as one who climbs a ladder and dare not look down – for the feet of the ladder are not resting on the ground. Celia Green in The Human Evasion has shown how the various branches of academic study are devices not for discovering reality but for avoiding it. Similarly, their characteristic technique of splitting up study into smaller and smaller specialisms is a device for concetrating attention on minute sections of the surface rather than on the Whole, and also for implying that nobody is really competent to say anything about the Whole. For the Madrian, to look at the universe is not a Blick ins Chaos ("Fear not the unknown" says the Goddess, "for I am the Unknown"). She believes in the ultimate meaning of the universe, though it is a meaning far beyond the grasp of dialectical reason. She also knows that the roots of her primary assumptions lie "before and beyond" the rational process. Therefore she has no fear of the radical examination of any subject. The Madrian sees rational meaning as but the tip of the iceberg of all actual and potential forms of meaningfulness. She does not need to reduce all things to quantitative description; neither does she perpetuate the artificial distinction between the 'objective' and the 'subjective'. Moral and spiritual phenomena are just as objective and material as physical ones. All events are the material outworking of a subtle complex of spiritual and moral causes. The masculine principle in education tends toward the fragmentary study of 'things out there'. The feminine principle is organic. To study any thing is to study a microcosm, and therefore a reflection of some aspect of the whole and of oneself. As masculism increases as the cultural and spiritual dominating principle, the prerogative of discovering things about the Whole becomes limited to a progressively smaller elite, and finally disappears entirely. As feminism increases, it devolves to each individual, since we seek not only definitive rational formulations, but personal and subjective revelations. We believe that these principles contain in embryo the whole theoretical basis of Madrian education. But it will be asked how they are to be applied, and whether, if they should be applied, they would not turn study into a mere subjective reverie. Again we must direct attention to the difference between the masculine and feminine principles. The masculist method is to wrestle in an almost physical way with externalities; the feminist method lies in subtle but radical modulations of the informing principle, the noumenon which must in turn affect the whole. To use the metaphor of a circle; the masculist method operates on the circumference where many miles represent but a few degrees, while the feminist method works at the centre where the slightest shift may represent a great arc at the circumference. The practical application of these principles will depend upon the circumstances with which we are presented. The ideal unit of Madrian education is the school community. The organic concept is central to Madrian thought about community and individual. In the extreme of masculist materialism to which profance society is now approaching, the individual is regarded as a socioeconomic unity with no real individuality. She cannot be regarded apart from the community, but at the same time, being a fragmentary unit whose existence ends (both spatially and temporally) with her physical body** she can have no real spiritual cohesion with the community, but is only bound to it by physical and emotional necessity. Madrianism, on the other hand, sees the individual as microcosmos: the immortal expression of an unique mode or facet of Deity, imperfect, yet potentially sublime. The primary educative purpose of the community is to assist the moiraic [werdic]*** development of the soul towards perfection. In order to perform this function, the outlook of the community must be Theacentric rather than anthropocentic, for only in a truly organic community can each member be equally complete in herself and a part of the whole rather than an enforced unit. In the ideal organic community the moira [werdë] of each will harmonize with the moira of the whole. The only way in which a community can become a spiritual organism is by attuning itself with the Source and Fountainhead of all spiritual life. The community which is turned towards the Goddess will achieve human development as a natural consequence. The community which neglects spiritual development in favour of purely humanistic aims will achieve neither. But we are not speaking merely of "spiritual development" in the narrow sense in which the term is usually used, for all genuine personal development is spiritual development (conversely, it is the absence of spiritual nourishment in the modern world which accounts for the widespread lack of real personal development.) The Madrian concept of education is rather wider than the more conventional concept. As masculism, and with it the need for an exclusively rational construction of the universe, has increased, the process of educating the individual has been seen increasingly in terms of equipping her to appreciate and participate in this construction. Education has concentrated on the mental and academic functions, dropping the non-academic individual as quickly as possible and finding her an embarrassment in the interim. Attempts to deal with this have only increased the problem, since the basic assumtpions remain unchanged, with a slight shift of emphasis from rationalism to utilitarianism ("fitting the individual for society"). The Madrian philosophy recognises that acadmemic development is not the metiér of every individual, and sees that not as a shortcoming, but as an indication that the person is in a mode or phase of moiraic [werdic] development which does not entail a very great participation of the faculty of intellect. Education should in some cases, therefore, concentrate on creative development of a non-academic kind, and should always contain an element of it. This does not, however, indicate a neglect of academic standards, or of reason and logic. The profane intellectual community, for all its implicit ideological rationalism, is not notable for its crisp and clean use of reason. On the contrary, there is a tendency greater than at most historical periods towards vagueness of concept and slipshod intellectual operation. This is precisely because of the ideology of rationalism. Conscious reason and material causality are stretched far beyond their legitimate province in order to explain (or explain away) the whole material and spiritual phenomenon of the manifest universe. Both logically and psychologically this is damaging to the legitimate operation of reason. Logically, because extending beyond its province, rational-material causality is made to perform conjuring tricks in order to seem to encompass that which is cannot encompass – and having once been used in such contrived and fantastical ways, it becomes impossible to restrict it to that strictness and economy upon which its genuine effectiveness rests. Psychologically, because the human mind necessarily thinks in mythic terms whether it will or no; if reason is to be the sole medium of truth, then rationalistic mythologies must be created. Mythology and reason are both media of truth, but unless each is recognised and respected on its several level of interpretation, then each must do violence to the other. Rational "explanation" is a destroyer of myth, and equally mythologisation is a destroyer of reason. Yet mythologisation there will be, if other myths are to be denied (or explained). Thus the intellectual, denied all teleology, will make a vague quasi-teleology of evolution; sometimes explicitly, using non-sensical phrases like "cultural evolution" or "social evolution"; sometimes denying it in explicit terms, but allowing to to ferment among the [illegible] assumptions which provide the backdrop to all her thought – thus she will [?] use such terms as retrogressive, reactionary, progressive, forward-looking as statements of value. We shall not here multiply examples of the mythologisation of rational-material concepts. No longer forced to bear unnatural burdens, and cleansed of the adulteration of false usage, reason can take its rightful place among the human faculties and become the sharp and accurate instrument that it should be. The Madrian who has aptitude for the use of intellect will be trained to use it with a cleanness and precision which is becoming all but impossible elsewhere. For the present generation of new Madrians who wish to place their mental faculties at the service of our Lady, the first educational task will be to sharpen the sword of intellect, long blunted by ill-use, and to learn to wield it with skill and confidence. But thought must also be creative. Intellect is an instrument for testing, for dividing, for paring away. Nothing is more debilitating to academic thought than the need to pretend that all its conclusions are derived from observation and reason. All worthwhile thought is an act of spontaneous creation. Observation provides some of the raw material, reason is one of the tools, but the act of creation transcends both of these. Every act of thought is a self-expression of the soul. To act in ignorance of this fact leads to two opposite and complementary errors: the suppression of creativity in the name of 'objective thought' (a contradiction in terms, since thought by its very nature is subjective: could real 'objectivity' exist, it would be the property of a mindless automaton); and the casting aside of all the disciplines of thought or creation in the name of 'free expression', a term equally meaningless, for all articulate thought is an act of self-expression, and no expression can be free, for the very difficulty of ex-pressing the essentially inward and inarticulate matter of the soul's experience is the greatest of all constraints. All the disiciplines of thought and creation are but devices for the overcoming of this constraint. Creativity of thought cannot, of course, be 'taught', but teaching in the conventional sense should not be the major part of education. The disciplines of thought can and should be taught; facts and precepts should be taught and the teaching process, as an inculcator of mental discipline, can be beneficial. The negative function of teaching (in its narrower sense) is the overcoming of the inertia natural to each of us; its positive function is the provision of the material. But the full function of education is the provision of impetus and the incubation of the positive development of the soul through the moira [werdë]-pattern of her present incarnation. This will be achieved partly through all the functions of teaching in the broadest sense, and partly through the spiritual orientation of the whole community. Section II: Some Practical Propositions A Madrian school should be a unified whole, containing no sharp division between those who 'teach' and those who 'are taught'. Education is a way of self-development via the pursuit of wisdom (which may include, but is by no means coterminous with, knowledge). Every member of the community should be engaged in the process of education. The chain of authority should extend downwards as far as possible with the greatest practicable degree of self-government at every level; and there should be no radical change in this structure as one moves from the most senior students to the most junior staff. It has been suggested that the words 'students' and 'staff' be replaced by 'seminary' and 'academy' respectively. More tentatively, it has been suggested: 1) that seminary should include some junior staff members 2) that the line of demarcation should be variable according to individual cases 3) that there should be some intermediary category including some staff and some students 4) that academy should include some senior students. It is unnatural for any community to continue its activities without variance through winter and summer. The cycle of the seasons is a hierophany, a showing-forth of the Divine Mysteries in every level of nature, from the ebb and flow of vegetative life to the undefinable intricacies of movement in the subtlest strata of unconscious intelligence. The attempt to make the human mind independent of this cycle typifies the hubris of masculist culture. But the mind is never separated from the cycle, only estranged from it. The Madrian community should bring its work into harmony with the pulse of the macrocosm. At the most elementary levels of the educative process, as many areas of study as possible should vary in aspect and approach according to the seasonal changes of nature, the divine Mysteries and festivals of each period of the year, and, a little later, the elements and principle which each season brings to the fore. Some work or activity should be organised for each festival. At higher levels of study, the connections can be more tenuous, but a consideration of the intellectual principles corresponding to each season and element should be encouraged to have its effect upon academic work. In doing this, we swim, as it were, with the tides and currents of nature, rather than swimming indifferently against or across them. The power of the mind is thus enhanced both in force and (since we are attuning ourselves to the true interior nature of things, rather than clumsily attempting to manipulate the exterior by the intellectual equivalent of brute strength) in subtlety. This will be reinforced by the seasonal decorations, activities, etc. of the community. It is also suggested that account be taken of the lunar cycle. From the lowest levels to the highest, the mind should be encouraged to dwell upon the great questions of the universe, of time and eternity. No child is too young for this. It is natural that the growing mind should turn upon these things and it comes naturally to most children. We have also found that intelligent discussions upon radical metaphysical questions are at present rather more common in schools than in universities. Such discussion is progressively discouraged by the prevailing ideology, and even labelled 'adolescent'. Many immediate reasons can be given for this: the lack of the necessary world-philosophical framework within which such speculation could take place; a despair of ever collating all the quantitative data and harmonising all the specialisms – the only approach that late-masculist academicism could consider – such speculation would have to be the work of a hundred committees and certainly not the quest of an individual mind. But the underlying logical reason (we will leave aside the psychological and spiritual reasons) is the masculist conception of knowledge. We recall the criterion that a PhD thesis must be "a significant and substantial contribution to knowledge" and cannot but be amused that the highest minds of the profane world have this absurd quantitative conception of knowledge on the model of a stamp collection or a box of money. Quite simply, the intellectual shies from these eternal questions because she does not believe that a definitive answer can ever be found. But no answer, however true, could be definitive, nor could it be understood by a mind not closely attuned to the question and the particular way of approaching it. The purpose of discussions of these questions is to heighten awareness of the questions and to produce not definitive answers, but rays of light which illumine from without the inward meaning which they represent. To one steeped in the intellectual construction of the world, it is sometimes hard to explain that myths show forth reality but do not depict it; but it is nearly always impossible to explain that our intellectual concepts are but analogies and not descriptions of reality, and that two opposing conceptual structures might allegorize the same reality. And yet the only real philosophical justification claimed by profance 'science' is that it works, it produces results; and surely it is obvious enough that if western Europe had had a different cultural history, all the empirical realities enshrined in the 'scientific' construction of reality might have been enshrined in some different and incompatible (but equally 'scientific') construction of reality, and would have worked equally well. Since academic work is a form of creative expression, it should be regarded as being akin to art; and a piece of academic work no less than a poem or a sculpture or a picture can be made as a festival offering or a devotional artefact. We wish also to create a community capable of appreciating this form of art. But in order that it may be appreciated, it is necessary that a clear and elegant style of language be cultivated in place of the wooly and clichéd speech or obscure jargonese prevalent in profane intellectual circles. Academic discourse is not a species of poetry; nevertheless the concept expressed and the words used to express it can never be entirely separated. On the level of simple logic, it is notorious that unclear language can blur and cover up for unclear and faulty thought, while a lucid style of expression literally forces the mind to come to terms with a subject and make clean and definite connections between concepts. But also, a language should be used to convey the weight and nuance of concepts, and all the qualitative aspects which the materialist quantitative approach tries to ignore. The belief that concept is all important and the means to its expression merely incidental has left many students without the verbal equipment either to express or to analyse complex concepts, or even to tidy up their own thought (there is also an opposite and complementary movement, cognate with the 'free expression' error, which in poetry and a form of quasi-existential thought strives to use language in a purely qualitative manner. This, instead of producing slogans, clichés and jargon, produces a purely emotional and exclamatory language without form or structure. Normal intellectual discourse is a fairly even mixture of the two styles). Madrian education must develop the ability to build verbal structures capable of sustaining clear and complex thought. Where possible, the academy of a Madrian school should be based upon a religious community of one of the Madrian Orders. But the Madrian educational community should not be restricted to physical groups living and working together, but should encompass all Madrians pursuing the academic path of self-development. it is here that our recommendations can take most immediate effect. We suggest the formation of a 'scattered' academy, whose most fundamental tasks will be to teach and practise the principles of Madrian criticism in various fields. The criticisms made as part of the work of the academy can be fed back into the academy to provide material, thus building up a corpus of Madrian criticism in various areas of study. The purpose of this academy will be two-fold: 1) the creation and training of a pioneer group of Madrian theorists; 2) The laying of the foundations for a restructuring of philosophy, theology, world-history etc. in the light of the underlying philosophies of the feminine principle and the Madrian faith. The task of those teaching will be to suggest critical projects and to guide the development of a Madrian-feminist critical approach. As soon as a degree of proficiency is attained, students should also be assigned to helping others who are less experienced. Groups should be convened where possible, but if necessary the process can take place entirely by correspondence. As the masculine principle expands into its final cultural phase, becoming larger and more widespread, but rapidly approaching the point of utter spiritual diffusion, the new feminist academies will form the nucleus of the movement which shall replace it; as hard and small and concentrated as it is vast and diffuse, as seemingly insignificant as it is all-pervasive, and more unlike it than anything that has been se upon the earth through five millenia. Notes *An amusing example of this was provided by Marina Warner in an abstract of her book on Mary written for one of the glossy Sunday newspaper supplements. She made no arguments whatever against pseudomariolatria in the Christian-catholic church, but only gave a list of some of the more un-Lutheran practices, as if she could rely on her audience to have the same reactions as the No Popery men of the Gordon riots, or the Orange Order. At first this seemed strange coming from an ex Christian-catholic, but then one realised that her attitudes were at one with most modern intellectual Christian-catholics. Protestantism is the injection of urban rationalism into the organic and sacramental nature of genuine popular religion (an injection so alien to the real nature of religion that the logical and inevitable end of Protestantism is self-destruction). The modern intellectual Christian-catholic must accept a de facto Protestantism as the only way of reconciling religion with late-masculist intellectualism. Interestingly, she ended the article by invoking Marx. Like most Marxist sympathisers, she displays an aristocratic contempt for the genuine traditions of the people wherever they have not succumbed to the conditioning of the bourgeois mass-media. **This conception of the individual as a closed-off unit is a necessary psychological expression belonging to the current spiritual phase of profance culture. That is why evidence of extrasensory phenomena, though not in itself damaging to the logic of even the strictest materialism is ignored. ***Personal moira [werdë] is defined as the whole moral and spiritual state of the individual, which finds expression in her outward circumstances, in her mental and physical atttributes, and in the interplay of these with her subjective state of consciousness. It is similar, though not identical, to the Buddhist concept of Karma. It may be seen as a principle of cause and effect, or as a stratum of the unconscious which is continuous through incarnation and disincarnation, through it is something greater than either. 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 Intellect Against Intellectualism: Sketches Towards a Manifesto for Madrian Education Subject The topic of the resource intellect, education 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 education epistemology intellect masculism materialism rationalism social criticism theology of religions https://filianicstudies.org/cms/files/original/652b7246a2a6fb88b48faa2a78ead0be.pdf 89964b302af5d2b6b321e86ce905c0d6 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, handwritten, 7pp. 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 Letter from Madria Olga to Joey McEvoy III, 2 August 1999 Description An account of the resource A letter dates 2 August 1999, sent by Madria Olga to her student, Joey McEvoy III. 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 2 August 1999 Contributor An entity responsible for making contributions to the resource Donated by the recipient, Joey McEvoy III. Format The file format, physical medium, or dimensions of the resource loose-leaf paper, 7pp. Language A language of the resource English Type The nature or genre of the resource Text https://filianicstudies.org/cms/files/original/589459f8d1dabc649b8eb73aa3f03c64.pdf fbdb88addd835bc1f821676250ad9c59 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, handwritten, 2pp. 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 List of Titles for the Teachings Description An account of the resource A list of titles for the clews of the Teachings, keyed to their opening lines. Creator An entity primarily responsible for making the resource Attributed to 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 https://filianicstudies.org/cms/files/original/f66aeda17dec31255df26606eba1d00b.pdf 557a2b2da0ebd766a841137412768c29 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 28pp, loose-leaf, typewritten 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 Madria Olga Typescript of the Clear Recital from GEBC Description An account of the resource The complete text of the typeset Scriptures as given by Madria Olga to her student Georgia Cobb. Creator An entity primarily responsible for making the resource Madria Olga Source A related resource from which the described resource is derived Private collection of Madria Sophia Ruth Publisher An entity responsible for making the resource available Rosa Madriana Language A language of the resource English Type The nature or genre of the resource Text https://filianicstudies.org/cms/files/original/5deb552a2297c9b127e61c44119066e7.pdf 80f78e0e09a2bbf794df8278b4165097 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 6pp., loose-leaf, typewritten 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 Madria Olga Typescript of the Clear Recital from JME Subject The topic of the resource Scripture Description An account of the resource Three sutras of Scripture (The Light, The Way of Simplicity, Thoughts of the Mind) in what is purported to be Madria Olga's own typesetting, as given to her student JME. Creator An entity primarily responsible for making the resource Madria Olga Lotar Source A related resource from which the described resource is derived Private collection of Madria Olga's student JME, via donation by Sister Sophia Ruth. Format The file format, physical medium, or dimensions of the resource PDF Language A language of the resource English Type The nature or genre of the resource Text https://filianicstudies.org/cms/files/original/c9393ed49d68763ba65cf69e7145b4f4.pdf 39de08db72600713410949f0604b5c39 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 mixed bound and loose leaf; note that scans of The Creation, The Mythos, and The Crystal Tablet are included only for the recto of each sheet, as the verso was left uninscribed, probably owing to the heave bleed-through of ink on the back of each page, as may be seen on p. 27 of the PDF 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 Madria Olga's Copy of "The Book" Description An account of the resource A handwritten set of the Scriptures produced by Madria Olga for a student. Included are also a handwritten note to the recipient, a glossary for the text in both handwritten and print form, and Madria Olga's print copies of three sermons. 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 the student recipient, Joey McEvoy III. Relation A related resource See also the item "Letter from Madria Olga, 2 August 1999". Format The file format, physical medium, or dimensions of the resource mixed, bound and loose-leaf paper Language A language of the resource English Type The nature or genre of the resource Text https://filianicstudies.org/cms/files/original/c4419aa0a8b08aa1fdcbeb27bc3d1abb.pdf 0d0e96879b3f3491d5766a0a1957cb43 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 Making a Shrine A shrine can be anything from a full room to a tiny corner. It should have an altar with a blue or violet cloth, a central image of our Lady, candles (perhaps one before the image or one on either side) and incense. The shrine may be decorated with ivy to represent the Sacred Wood, or with blue or violet hangings. It may also contain consecrated water. The shrine should be consecrated in the following way: (The celebrant shall not have eaten for twelve hours) C/H: Let us kneel before this sacred image. C: Let us offer our devotion to our Lady. All: Silver Star etc. Daughter of Light etc. Silver Star etc. C: Beloved Kyria, through thy sacrifice purify my heart; through the gift of Thy Spirit, put force into my hands and lips. C/H: We beg Thy Grace that we may consecrate this place unto Thy service. (C. dips three fingers into consecrated water and makes the Pentacle on herself. Taking incense she traces the boundaries of the shrine) C: With fire do I cut off this place from all earthly places and protect it from all earthly uses, that it may be devoted wholly to the service of our Lady. (dips three fingers into consecrated water and makes the Pentacle over the shrine – or in the four quarters if it is a room) C: In the Name of the Mother and of the Daughter and of Absolute Deity, may this place be consecrated as a place set apart to the service and of the glory of the one Goddess; a holy place wherein Her peace shall reign. C/H: Let us in this holy place pray the Mysteries of the most holy Rosary. (all say the Rosary) C/H: Mother of all that is, we thank thee for the creation of this sanctuary of thy peace; may we come often to it, to renew ourselves in Thee. (C. makes the Pentacle slowly, ending on the word 'Deity') C: In the Name of the Mother and of the Daughter and of Absolute Deity; thus may it remain. (n.b. the celebrant may perform this rite alone, changing 'we' to 'I' etc. A man may celebrate if no maid is present) --- The shrine should be in a quiet room, or else curtained off or screened. Each devotion will increase its power until it becomes a vibrant centre of our Lady's Love and peace, drawing all toward it, conquering hearts that have not yet fully come to Her. A centre from which She will send forth all who come to Her gentler and better people, filled with Her light. 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 Making a Shrine Subject The topic of the resource shrine, ritual Description An account of the resource A description of techniques and requirements for constructing and maintaining a home shrine according to the Madrian Rite. 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 Ritual Sacred Wood Shrine