9) And when the time was at hand, two of the Janati descended, one on either side of Her, and She went with them into Heaven.
12) And thus began Her dear and glorious reign. And for the children of Heaven, Her very Presence was the completion of their joy. 13) And She poured forth Her Grace and Blessing from Her hands upon them and upon the Earth. And Her Grace and Blessing were as rays of Perfect Light which penetrate the heart and flood the soul.
It is said, in Kabbalistic and Gnostic Traditions, that Sophia/Shekinah continuously (Eternally) Ascends and Descends. This is how we understand the Eternal Now. It is the same in the Myth of Kore/Persephone, each year, She descends and ascends.
This idea, of things happening in the Eternal Now, is a very hard concept for us to grasp while we are living in the Realm of Time.
Those who have had NDE’s often report that there is no time or space in the spiritual world, which we call Avala, the Outer Realm of Perfection. They will state that their time on Earth seems to have happened in the blink of an eye.
“When you die, everything stops and you enter eternity. It is like finally getting to the nanosecond, where time stops. Like a watch, our body stops at that time. Yet our spirit and consciousness continue to live on in a dimension beyond sequential time. We go beyond nanoseconds into a space-time measurement we cannot know here on earth. It is the eternal now, where past, present, and future are all merged into one. Eternity is the present, the now that never ends.” (Dr. Gerard Landry) http://www.near-death.com/science/research/time.html#a04.
This is why, when we experience each holy day in our calendar, we are truly experiencing that Eternal Moment out of time. We can truly say that the Holy Daughter is Eternally Ascending and Descending, because that is the Nature of Eternity.
And so, at the same time that the Holy Daughter is Immanent with us as the World Soul; She is simultaneously in the Realm of Perfection of Fullness with the Children of Heaven
(Children of the Earth and Heaven are capitalized not because the Children are Divine, but because Children of the Earth/Heaven is a proper title for humanity.)
I have explained in the past that liturgy is a spiritually magickal act. That act serves to unite Heaven and Earth in the meeting place of the altar, shrine, chapel or temple where it is being served.
When we are at liturgy, we are facing the Presence of Heaven. The Veil is barely there. It is said that angels are present. (My mother saw an angel walk across the altar when she was 14). Certainly, the Janati are present.
4) And She showed them how to offer Sacrifice to the Mother of All things.
From our scriptures, we see that it pleases Our Lady when we offer Sacrifice, just as did the faithful Jewish women of old. (Jer. 44: 17). And so we have both, the Rite of Sacrifice that we serve on the Full Moons and the Great Liturgy which we serve on a Trinity Day (Foradi, Sunnadi or Lunadi: Sat./Sun./Mon).
During the liturgy, Our Lady comes to us, from the East, just beyond the Veil of Time. We bow our heads as She enters and stands before us.
Thus continues the main portion of the Communion Rite:
16) And She entered the great Temple of Heaven, where the spirits of the Earth’s children were gathered at the Sacrifice, even as their souls were gathered upon the Earth.
(This verse has been slightly adapted in the Janite liturgy. It reads: And She entered the Great Temple of Heaven where the Seven Janati were gathered at the Sacrifice, even as the Children of Dea were gathered upon the Earth.)
And so, She has entered the Great Temple before us! Here we are, in the Presence of the Holy Daughter! We bow in reverence before Her!
And She stood at the Great Altar and took up a wheaten loaf and spoke, saying: 18) Like to the corn, My Soul was cut down by the scythe of darkness and like to the corn did it rise anew. 19) For I am the ear of corn that is reaped in silence.
And She said: Like to the grain was my Soul broken (Janite:shattered) between the stones of death (Janite: Fate). And saying thus, She broke the Bread between Her hands.
22) And She poured out Her Spirit from Her hands into a Great Chalice and Her Spirit lay as wine within the Chalice.
23) And She said: Even as you have offered Me bread in sacrifice, so I give to you the Bread of My Body (Soul in the Janite); and as you have poured out libations of wine to Me, so I pour out the Eternal Libation of My Eternal Spirit.
And so, because we offer to Her bread and wine during the Rite of Sacrifice, She, in turn, gives us the most heavenly, most exquisite gifts of Her Soul and Spirit.
This most radiant communion rite is seemingly inspired from the Mythos of Kore/Persephone and I would not be surprised if the communion rite of the Eluesinian Mysteries might not have been so very different.
During liturgy, we are truly in Her Heavenly Presence. The priestess is but Her channel through which She, from the Heavenly Altar, sends Her Graces and Energies and pours them into the wine and bread in order to gift us and to nourish us.
As the priestess says when distributing the Bread: May the Soul of Our Lady nourish your soul and the Wine: May the Spirit of Our Lady nourish your spirit
Thus, the Eastre Scriptures teach us how to worship Our Lady through both the Rite of Sacrifice and the Great Liturgy. They teach us that She is right there with us; She is Present with us as Our High Priestess; She Who stands before the Heavenly Altar, performing the Sacrifice in union with and through Her handmaid.
The Holy Daughter has three titles in scripture: Princess, Daughter of Wisdom and Priestess. All three are visible in the Eastre scriptures as she, the Princess of the World has become the Princess of heaven; She, as the Daughter of Wisdom teaches us many things and She, as the High Priestess leads us in Sacrifice
She is both Immanent, as the World Soul and Transcendent, as the High Priestess in Heaven. She is the Perfect Bridge between Heaven and Earth as She leads us back to Our Heavenly Mother and our True Home.
ArchMadria Pamela Lanides
(1) The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and includes the Church’s offering.