Origin of the Filianic Scriptures

An interview with one of the first Filianists.

Q. You were there at the very beginning of Filianism, or Madrianism as it was then called?

A. Yes, that is correct.

Q. What name did you use?

A. Sister Julia. A lot of early articles appeared under that name.

Q. Probably the most fundamental question any one interested will ask is: Where did the Filianic Scriptures come from?

A. They were written in the 1970s, mostly in Oxford over a period of a few years.

Q. Do you know this for certain?

A. Yes.

Q. How?

A. I was heavily involved in the writing of them.

Q. You wrote some or all of them?

A. Yes.

Q. Was this channeling?

A. If channeling means deep trance states or voices from above, then no. They were written quite consciously. They often have clear and intentional influences from traditional sources. Some – possibly all – were written in a very slightly altered state of consciousness. However this may be no more than is common in intensive creative writing.

Q. So you rule out any supernatural influence?

A. I do not feel I am in a position to either claim it or to rule it out. Even if I did, my opinion is nothing more than my opinion.

Q. Were any drugs involved?

A. Absolutely not.

Q. Were any fabricated origins claimed at the time?

A. Yes. It was claimed that there were secret communities in Britain that had carried the tradition down the centuries from pre-patriarchal times. Those claims were quietly dropped later. I don’t think many people have even heard of them these days, fortunately.

Q. Why were such claims made?

A. To give some sense of background and tradition to the Faith. It was a foolish thing to do but sometimes one does foolish things.

Q. Was this done in a cynical way? Were you trying to deceive people?

A. On a purely factual level, of course it was a deception. It wasn’t in any way cynical or ill-intended.

For my part I had done a quite a bit of reading around ancient and modern religious traditions. It seemed that there had been many occasions when texts were attributed to great teachers etc. without having been objectively written by them. I don’t think this sort of thing was “fraud” in the sense that modern people would see it as being, with their heavy emphasis on things like individual authorship. It would mostly have been a matter of declaring one’s filiation to that tradition and a belief that one’s own individual authorship was of no importance. That is hard for the modern mind to accept, but it was the kind of thinking behind these claims.

We were aware that we had no living tradition. We believed, or hoped, that we were representing something not too unlike – or at least a rendition for the modern mind of – a feminine spiritual tradition that we postulated to have existed in the past.

Q. If I include a comment section on the web page this interview appears on, will you answer further questions from readers?

A. I will answer questions about the scriptures and the intellectual and spiritual origins of Filianism. I will not answer questions about who was who, who did what and where or anything of that sort. I have no intention of violating anyone’s privacy or of satisfying anyone’s biographical curiosity. I will do my best to clarify anything relating to the origins of Filianism itself in the spirit that I have here.

 

Advertisements

7 thoughts on “Origin of the Filianic Scriptures

  1. Madria Julia,

    It is an honour to make your acquaintance, having studied your writings very closely and been profoundly affected by them. I admit, however, that I struggle to understand some of the statements you have made above in light of those writings. As you noted, the tradition of ‘filiating’ one’s work to the works of a master within a spiritual tradition is longstanding, and examples can be found among the classical philosophers of Greece and China, as well as among the Christian Church Fathers, to name but a few. This I feel I understand. As I pose my questions to you below, please know that I do so in no kind of combative spirit, being among the many who have felt the Truth of your teachings on the perennial Tradition to be confirmed in a myriad of ways. I ask these things, rather, in order that I might better understand what you have taught.

    In your article “The Femaleness of God” (The Coming Age, Issue 3) you wrote that “Our knowledge of the Goddess is shaped by the limitations of our understanding, and it is precisely because of these limitations that we must trust to Her revelations, rather than to any ‘rational’ theorizing.” If even the hand by which (at least some of) the Scriptures were set down, however, does not feel in a position to claim more than the ordinary poet’s share of ‘altered state of consciousness’, how can a Filianist rest in the certainty of trusting to Her revelations, rather than the ‘theorizing’ (albeit perhaps more solar-intellectual than ‘rational’ in the mundane sense) of maids? In that same work, you wrote that “The myths are the perfect expression of religious Truth for creatures at our stage of spiritual development”, and thus I likewise wonder, if the possibility is left open for the Mythos to be the work of an unaided human mind, how could we imagine the perfection of which you wrote to emerge from a being necessarily imperfect? Similarly, in the article “The Hanged One” (The Coming Age, Issue 6), you wrote (with Sr. Angelina) that “True myths are not just stories; they are living things. They are not human inventions, but Divine in origin… But every time a myth is tampered with by human hands, something of its essential nature is inevitably lost”. If the Mythos is a “perfect expression of religious truth”, this would seem to preclude “tampering” by “human hands”, even of the best intentioned kind, and thus necessitate some manner of inspiration that is “Divine in origin”, but I am not sure where to locate it in what seems, in this interview, a rather agnostic account (in the strictest sense of that word). I certainly do not imagine or expect that Divine revelation must come in a parting of clouds and a booming voice from the sky, or even that it should exclude a significant element of human participation and ‘co-authorship’ (if the crudity of the phrase in this context may be excused) in the framing and transmission of the message, but having so often read you attribute verses of the Scriptures as “Her words” in your sermon “The Gentle Way” (The Coming Age, Issue 13), I wish to better understand the certainty by which you knew the words to be Hers in the seeming absence of Traditional signs of prophecy.

    These questions are doubtless riddled with a typically ‘masculine’ lunar-analytical tendency, but I would nevertheless crave your loving indulgence. A writing (not under your name) circulated in the Madrian Literature Circle once spoke of “sacred text … in the tradition of dwicoutri, or magdacoutri, ‘secondary scriptures’ produced by great contemplative scholars by the application of the divine Principles found in the Scriptures to some sphere of earthly activity”. Would this, perhaps, be a valid model for understanding the origin of the Filianic Scriptures as you describe them in relation to the perennial Tradition on which they draw (that they are, in effect, a kind of divinely warranted diatessaron of the world’s revealed wisdom), or is there a clearer lens through which I should, perhaps, be looking?

    I have a great many more questions I should like to put to you, if your patience would permit, but I will ask only one more here for the moment. Sr. Angelina, in her interview with Helen Simpson (ISIS Magazine, Issue 1679) spoke, in connection with the Scriptures’ origin, of our Lady having “spoke[n] to some women in a revelation just before the First World War” (it has been speculated elsewhere that this could have been a reference to the visions at Alzonne, France). Miss Marianne Trent, in an online discussion group (https://groups.yahoo.com/neo/groups/AristasianSpirituality/conversations/topics/41), identified herself as having been “one of the early Aristasians who used the inspirational
    teachings and texts that one of our number received in a receptive trance state”. Is there some manner of reconciling one or both of these statements with the account you have given above, or are they to be consigned to the category of things that, as you put it, were ‘a deception … on a purely factual level’?

    With sincerest gratitude for your time and for your teaching,

    Race MoChridhe

    Like

    1. First of all, our apologies for the delay in approving your message. This has been a very busy time. I do not think your questions at all out of place or “masculine” in tendency. They obviously raise some complex issues and I am hoping to deal with these in later interviews – which should start to come very soon. I will put your questions and any other relevant questions directly. Please do not hesitate to ask more (though perhaps hold off for just a little while we deal with the first ones). Thank you very much for commenting.

      Like

  2. Dear Madria Julia,

    Thank you for giving this interview. If I may ask two questions for you;

    1) What are your current religious beliefs if you don’t mind sharing? Do you still practice a form of Madrianism or Goddess worship?

    2) What advice would you give to those who are discovering Filianism today?

    I’ll be greatly honoured if you could answer those, even if just the one.

    Blessings to You,
    Roselyn

    Like

    1. Thank you for commenting and my apologies for the delayed approval. I also apologize for misquoting the pen-name “Sr. Julia” as “Madria Julia”. I hope to raise your questions in future interviews.

      Like

  3. In a two-page documentary report article published in a feminist (?) magazine called ISIS in Oxford in 1978 and entitled: WHEN WOMEN RULED THE WORLD; it was presented that a reporter named Helen Simpson interviewed two Madrian ladies named ‘Angelina’ and ‘Chrysothemis’ from a flat in Oxford (re evidently a primary base address used by Madrian members at that time; with contacts from there through to the ’80s with other member/s of ‘Lux Madriana’ at Burtonport, Donegal, Ireland for several years, as is also well documented); re Ms Simpson writes: ‘Their Scriptures are of mysterious origin, but appear to be the words of the Goddess, who (re she then quotes her interviewees thus): “spoke to some women in a revelation just before the First World War”, (end of quote). My query (and of course as in relation to your present extraordinary claim now;) is simply: Do you have any knowledge of such a claim ever having been offered with regards to the origin of ‘The Scriptures’ and/or; could you explain why that quote would have been published at that time and in such context?!

    Like

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s