Day of Madria Sage.
O,Madria Sage, Jana of Intelligence, Intuition and Wisdom, be with us.
May the Pure Stream of your Virtues flow within me, in this world and in all the worlds to come.
To all devotees and friends,
REJOICE, She is Risen. For we are greeting our Divine Daughter God, Spring and the year of Madria Sage.
I awoke to bright sunshine streaming into the kitchen.
We have been experiencing Siberian wind chills and snow in Britain. Which reminded me in my discomfort about how brave our Daughter God is, how She strives to reach every single desolate and chill place in existence. To lead us back to the light and warmth Eternal of our Mother God.
All praise be to Déa. Blessed is She.
Hence a small gallery of Chirila Corina’s artwork:
Day of Madria Theia, Jana of Illumination, Joy and Benevolence. O, Madria Theia, be with us. Blessed are You.
Tomorrow, within the Greater Deanic community, marks the most somber day of the year. In Janite Tradition, these next two days are called Tenebrae, which means Darkness.
On this day, Janite females are veiled while Janite male devotees wear a hat. Veiling for females make take the form of a wide headband, scarf, kerchief, veil, hat, mantilla. Normally, a silk rose would be included in this list, but not for Tenebrae. The colors should be black, indigo or purple/violet.
There should be no lit candles on the altar and all statues and icons removed.
Janites do not have mandatory fasting laws because everyone’s health and circumstances differ. At the very least, we recommend abstaining from alcohol and sweets. The rest is up to the devotee. However, we caution against being overly scrupulous. Fast with moderation.
On the first day of Tenebrae, 28 Moura/March 19, we preform a lustration. This is a ritual bath or shower before which we offer prayers for the forgiveness of the impurities with which we have sullied our souls, souls that She gave us through such a Great Sacrifice.
This is the time when the Celestial Mother, in Her Daughter Form, descends down through the Seven Realms. Each Realm is a lower vibration and each becomes more dense. This causes excruciating suffering for She Who loves us so much, to the point that in Janite thealogy, which is based upon that of Sophia/Shekina, Her Most Pure Soul Shattered as a crystal chandelier might shatter should it fall to the floor from the ceiling.
The Mythos of Shekinah/Sophia.
Sources for this Myth of the Divine Shattering of Shekinah/Sophia may be found within certain traditions of Kabbalism, in Gnostic schools of thought and in ancient Syrian Gnostic Christianity.
The motive for the Sophia’s fall was defined according to the Anatolian school to have lain therein, that by Her desire to know what lay beyond the limits of the knowable, She had brought Herself into a state of ignorance and formlessness. Her suffering extends to the whole Pleroma.
In Kabbalistic teaching: “For, it is the Shekinah that is ascribed by Kabbalists to be the Middle Pillar of Balance that unites the opposites, just as the soul allows for the opposites of body and spirit to unite, so too does the Shekinah play this role for us. Indeed, the Shekinah is the Soul of Man, what Kabbalists call the Neshamah, for She has given a portion of Herself in order for each human to come into being in this world. In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works. Thus, the Shekinah represents the ultimate archetype of selfless sacrifice. All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose.
The Shekinah plays another very important role in the story of creation, and in particular in the Great Plan of humankind. It is believed that in man’s fall to a denser, less perfect state of being in the physical, the Shekinah stayed with us as we separated from God or were exiled from the ‘Garden’. Thus, the Shekinah, once again, was voluntarily removed from God/En Sof in order for us to have our experience. She has always stayed with us, wherever we were exiled or isolated or shut out, the Shekinah was always there in exile and isolation with us.” 
The following is, what I think is the best definition of Sophia as the World Soul as written by an Episcopalian Priest:
“As the living centre or Soul of all creatures […] She includes the manifoldness of living souls; She is all of humanity together in one, or the Soul of the World. She is ideal humanity, containing all individual living creatures or souls and uniting them through Herself […]. Her task is to mediate and unify the manifoldness of living creatures, who constitute the actual content of Her life and the absolute unity of God.
She contains all living creatures, She is the unity that binds them, and Her work in the world is to unify outwardly that which is already one in essence—in Her.” (Episcopal Priest, Father Matthew Wright.) 
The scripture verses, from a Filianic point of view, may be found in the Mythos of the Divine Maid: all of chapter V and chapter VI through verse 6.
The hauntingly beautiful Mari-Anna chant, as found on the Chapel of Our Mother God, is most especially appropriate for these two days of Tenebrae, of Darkness. Two days that are both in and out of time. This solemn and gentle chant has always reminded me of the the Traditional Catholic Stabat Mater, an hymn that was sung in honor of the sufferings of the Blessed Virgin Mary during the Stations of the Cross on Good Friday. Please note that Traditional Catholic refers to the pre-Vat. II Church and those modern Chapels and Societies which follow the Traditional Catholic religion. We are not referring to the post-Vatican II Church known as the Novus Ordo or New Order.
Janites may chant the names Mari-Kore, Mari-Sophia or Maria-Sophia.
During these days of Tenebrae, of Darkness, we act, in all ways, with moderation, avoiding excessive frivolity and the like. Our minds, hearts and souls should be traveling down through the Realms with Our Precious Kyria.
O, Madria Thema, Jana of Justice, Order and Harmony, be with us.
Dear devotees and friends,
Over the years, we have spoken about the difference between Déa as being a Trinity/Tri-unity  of One in Three differing Persons/Aspects or a Triplicity in the archaic meaning of “the state of being triple” , of One becoming Three Forms and there is an important thealogical difference between the two concepts.
Janites fall somewhere in between Trinitarian and Triplicitarian concepts.
Triplicity also means threefold, a term we use when describing the Janae of the Threefold Heaven. We do not consider the modern pagan definition of Triplicity which may imply One in Three Persons.
For Janites, in our praxis, or devotional practice, meaning in our worship, our prayers, our devotion and in our feast days, we are very highly Trinitarian in focus. However, in our fundamental thealogy, we are Triplicitarian due to the teachings that we have privately received from an early source. I refer to these teachings with the acronym of LKM which means lesser-known Madrian teachings. These teachings do not come from Lux Madriana. It is from the LKM that we learned that Dea is one with Three Forms rather than being a Trinity of differing Persons/Aspects.
Janites interpret this thealogical teaching in the following manner:
Déa is Absolute Deity, whom both Janites and Luciennes refer to as Déa Matrona or the Great Mother God. She Who is Life. This is Déa’s Veiled Form.
In Christianity, it is God the Father Who is considered to be Absolute Deity and Ground of All Being. In Gnostic Christianity, it is the Monos Who is rightly Absolute Deity. In Janite thealogy, this Monos is rendered in its original, feminine form of Monas, for the Great Mother.
From Her Veiled Form as Monas or Absolute Deity, She manifests as Our Celestial Mother, Déa Madria or Mother God. She Who is Light. This is Déa’s Transcendent (Heavenly) Form.
From Her Transcendent Form, She takes on the rarefied Form of Soul, which, in Janite thealogy diffuses Celestial Mother’s Light into a more gentle brightness. This Soul Form is Her Heavenly-Earthly Daughter Form. Déa Filia or Daughter God. She Who is Love. This is Déa’s Immanent Form. (Definition of immanent: (of God) permanently pervading and sustaining the universe.) 
Where time is an illusion, an illusion which helps life to function on our plane of existence, and where the illusion of time does not exist on the plane of the Eternal Now, it is possible for Dea to be all Three Forms simultaneously. But because this is too difficult for our finite minds to fully grasp, Janites relate to Her, in praxis/devotions, as if She is a Trinity of Three differing Persons/Aspects though we know that She is not.
As an example of Her Oneness, there have been times when the Blessed Mother, as She is known in the Catholic Church, She Who is the suppressed and hidden True Mother God of the West (more to come on that subject in the future) has appeared to visionaries in Her Daughter Form. As we know, She also appears in Her Mother Form and yet, though She has appeared as both the Mother and the Daughter, She is One and the same Divine Person.
It is for this reason that we do not and cannot believe in the literal Death of the Holy Daughter because this would be impossible. If the Holy Daughter is the Celestial Mother in Her Immanent Form, then She cannot separate Herself from Herself and She cannot literally die because She is God. The Spirit of God cannot die, even for the tiniest fraction of a millisecond. If God was to die, for even the tiniest fraction of a millisecond, all of Creation would immediately cease to exist.
It is important to note that within both Filianism and most Greater Déanic Traditions, it is not mandatory that devotees believe in the literal Death of the Daughter, which includes Her Spirit, as long as they recognize the nature and function of the Sacrifice. How that Sacrifice was accomplished is open to interpretation. The Passion and Death of the Daughter in the Scriptures is one possible interpretation. Janites look to another source for our interpretation which does not require a literal death of Déa. This is why, rather than looking to the Mythos of both Inanna and Jesus, as is found in the Passion story of our Scriptures, Janites look to the Mythos of Sophia/Shekinah for our Moura-tide Mystery of Quassare, which means to shatter.
“For, it is the Shekinah that is ascribed by Kabbalists to be the Middle Pillar of Balance that unites the opposites, just as the soul allows for the opposites of body and spirit to unite, so too does the Shekinah play this role for us. Indeed, the Shekinah is the Soul of Man, what Kabbalists call the Neshamah, for She has given a portion of Herself in order for each human to come into being in this world. In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works. Thus, the Shekinah represents the ultimate archetype of selfless sacrifice. All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose.” 
In this mythos, Sophia/Shekinah, in Her Lower Form, (Daughter Form) takes on the rarefied Form of Soul and suffers through a very painful and excruciating Descent down through the increasingly dense vibrational Realms in order to be Immanent with us and to provide for us the protective souls that we need in order to enter manifest Creation. Like a True Mother, She came to protect and provide for Her children.
In Janite thealogy, this Sacrifice was not like a Divine Father who sends His Son to incarnate in the flesh only to be brutally tortured and killed in order to satisfy the divine Justice of the Father; nor is this about an Heavenly Mother who allows Her only Beloved Daughter to suffer a terrifying Passion and Crucifixion (being hung on the Pillar) in order to save Creation, rather, Our Mother came to us, Herself, in Her Soul or Daughter Form, allowing no-one else to suffer in Her place… such is Her unimaginable Love for us.
Unfortunately, according to the Mythos, the density of our third dimension proved to be too much for Her delicate Soul and so It shattered like a crystal chandelier falling onto a marble slab. And due to this Shattering, each Piece of Her Soul became our soul so that we, through Her Sacrifice, are truly One with Her. We did not receive our own souls, rather, we are clothed with a Portion of Her Own Divine Soul. This is how intimately united we are with Our Heavenly Mother through Her Daughter Form.
We do not accept the Patriarchal Gnostic Christian teaching that She is trapped here and needed a Male Savior, rather we accept the teachings of the Shekina that She stays with us voluntarily. Rather then leave us, Déa, in Her Filia Form, has chosen to remain inherently with us and to sustain all of Nature by becoming the very World Soul, which is the Eastre Mystery of Aurora.
In Janite thealogy, and based on the LKM, we don’t believe that we turned away from Our Mother through selfish desires and therefore needed to be saved from this fault of our sovereign will, rather, we believe that we come here in order to learn that which we cannot learn in the Pleroma, in order to evolve and mature our souls, the souls that Our Mother gave us from Her Own Soul.
So, during this somber and yet most Sacred time of Moura, let us study those scriptural verses which teach us how to guard and care for our souls and let us study them with extra careful attention.
The terms Déanism and Filianism have evolved in recent years due to the greater growth of the community and the new Traditions that have been formed. Déanism, in general, has come to mean devotion to the Divine Mother God as Supreme Deity. (Déa is the Latin for “goddess” https://en.wikipedia.org/wiki/Deahttps://en.wiktionary.org/wiki/deus )
Most Déanics share the same basic creed in either the long or short form and the same basic scriptures. Déanists only use Living Stream Images for Déa. This is one of the things that separates us from the Pagan community. See: https://deanic.com/becoming-a-devotee/
Déanists might worship Déa as a Trinity (One God in Three Persons); as a Triplicity (One God in Three Forms) or simply as the One Divine Mother.
Déanists may or may not believe in the literal Death of the Daughter. Their Feast Days may focus on the Trinity and the Janae. Janites foster personal devotion to the Janae and encourage the daily practice of Their Virtues. The calender does not necessarily follow the Mythos of the Holy Daughter as closely as does the Filianic calendar.
Some Déanists interpret the doctrine that we willfully turned away from Our Mother at the Dawn of Time and for this fault we needs must suffer from
an entirely different point of view. Janites take their teaching from the LKM or the lesser-known Madrian teachings that do not originate with Lux
Madriana. From a Janite point of view, we did not so much willfully turn away from Our Mother as it was a desire to know that which we did not know.
We wanted to learn the things that exist outside of the Realm of Perfection.
To honor our sovereign will, Déa sang into being and skillfully fashioned Manifest Creation. She did this for us, Her children. And yes, by leaving
Perfection and entering a state of imperfection, which is manifest Creation, we suffer. But, we are able to learn so much from suffering and from all
of our experiences and interactions here, from our failings and our triumphs and so we evolve our souls and are able to greater appreciate joy, wisdom, harmony and all the things that we might take for granted in the Pleroma if we had never experienced the opposite.
Filianics tend to be Trinitarian and focus their worship on the Mother and the Holy Daughter. Most Filianists believe in the literal Death of the Daughter and closely follow Her Mythos throughout the year. Filianists teach that we willfully turned away from the Celestial Mother at the dawn of time and for this fault we must suffer. They focus on the higher Powers of the Janae/Janyati. (Further teachings may be found at mother-god.com.)
We have a saying similar to that of Wicca/Paganism:
Not all Déanists are Filianic, but all Filianists are Déanic.
Basically, it all comes down to the fact that we all believe that Déa is Our Divine Mother God and most of us believe that the Holy Daughter or the Divine Mother in Her Form of the Holy Daughter is our Savioress and that is really all that matters.
All the rest is simply a matter of devotional focus.
Let us Bless The Holy One,
Blessed is She.
Let us thank the Seven Janae of Power.
Thanks be to the Seven Janae.