The World Soul

4 Samhain/Nov. 3

Columbadi/Fri. Day of Madra Grace.

Dear Devotees,

I have been learning so much about the Holy Daughter Sophia, I can’t wait to return and share what I have been learning.

For us, the Holy Daughter is Kore Sophia. Though both the Shekinah and Sophia are known to have descended through the Seven Realms to become the World Soul, there is a difference between how They are each the World Soul. The Shekinah is the Soul of Her people, the Israelite community. She is bonded to Her people. The Divine Sophia, becomes the Soul of the World, the Soul of the Cosmos. As I have explained in the past, She is very much the Soul of Nature. When She has appeared in visions, She has shown Herself as the mountains, glens, lakes….all of Nature. She is not the mountain, the glen or the lake, but rather, She is the breath of each and everything; the sustaining Force or Energy. While we are not pantheistic, we are close to being panentheaistic. This is how we understand the Holy Daughter.

When you stand quietly in Nature, you can feel Her Presence. Sometimes, She will send a sign, like a morning dove or an owl.

See article: https://deanic.com/2016/10/27/the-holy-daughter-wears-the-garb-of-creation-but-she-is-not-creation/

She is with us so intimately, in a way that the Mother cannot be. And She loves us. And She offers us Her wisdom. And She offers us Her Wine/Water and Her Bread. And She offers us Her Soul and as, in Christianity, the Son raises us to the Father; the Daughter restores us to the Mother.

Sophia is not limited to one religion. She is the Soul of the entire World. She is of all people, everywhere….whoever will accept Her. She is waiting for all of us to recognize Her. It is Her Time. It is the prophesied Time of the Daughter.

This does not take away from the True Father or the Father and the Son, rather, it completes Them. This Time of the Daughter forms the final piece of the puzzle. As the prophesy stated: First was the Time of the Mother; then was the Time of the Father. Now  is the Time of the Son, then will come the Time of the Daughter. She is the last Member of the Divine Family to have Her Time and Place in our hearts.

We hold that Trinitarianism is not strictly monotheistic.  We believe in One Godhead with Divine Persons. There will be more on this teaching in the future.

See articles: https://deanic.com/2017/08/28/the-trinitytrinitarian-correspondences-in-the-janite-tradition/ Under the heading: The Question of Trinitarianism and Monotheism. https://deanic.com/2017/01/22/bits-and-pieces-iii/

I wish to explain that the newly named religion may practice the newly named Tradition, alone…. which focuses worship on the Divine Feminine Trinity, or they may practice a Blended Path such as newly named-Christian/newly named-Pagan/newly named-Jewish, etc. For myself, I am transitioning to newly named-Episcopalian.

This must be brief, as I must leave, but I wish to thank Madrina Sophia for the beautiful Shrine that she posted.

Blessings to all.

ArchMadria Candra Sophia

 

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Part III, Sophia, Eurynome and the Seven Janati

10 Abalon/Sept. 14

Abaldi/Thurs. Day of Madria Thame’ (Themis).

O, Madria Thame’, Jana of Justice, Order and Harmony, be with us.

~

  (The Seven Rays of Divine Manifestation.)  In Deanic language, the Seven are of the Three-Fold Heaven (3 upward: (Madrias Candre, Raya and Rhave)  and of the Four-Fold Earth (4 downward: Madrias Sushuri, Thame’, Vikhe and Mati).

~

When ArchMatrona Ghrian and I first formulated the idea that Dea is One and Three and Seven, this formula expressed both the thealogy of the One Dea in Her Tri-une Form of Mother, Daughter and Great Mother and also of the One Dea in Her Septad Form of the Seven Janati.

 

 

In our religion, we are often presented with the analogy of the prism. Just as white light flows through the prism and separates into seven colored rays, so too, the Pure Light of Dea is diffracted into Seven Intelligent Living Streams (each Stream expressing itself through a certain color.) These Seven Rays of Intelligent Light take on the form of angels.

Just as the Holy Daughter takes on the Form of Soul, and yet, She remains Dea Filia (the Divine Daughter God); so the Janati take on the form of angels, but yet, They remain Dea.

Janite Thealogy is based, in part, upon the Divine Sophia, Who is known as both Mother and Daughter in Her Tri-une Form as Mother, Daughter and Holy Soul.

Sophia is pan-cultural. She is not limited to Judaic-Christianity. Many worship Her from all religious walks of life.

As Rudolph Steiner and others have noted, Sophia is the Mother of the Seven Powers. These Seven Powers were sometimes considered to be angels although Gnosticism refers to them as Archons (which we consider a patriarchal demotion of the Sophian Myth as at the time, Gnostics did not see manifest creation in a positive light). Although archon means ruler, in Gnosticism, Archons were not the good guys.

Sophia is also known as the Goddess of Heaven and the Mother of the Stars. Even in Gnosticism, She is known as the Mother of All the Living and the Highest Ruler over the visible Universe. She is said to have shaped manifest creation based upon the heavenly prototypes and She forms the seven star circles or spheres over which the planetary powers are placed. These planetary spheres, or heavens, were, for the ancients, the highest regions of the created universe.

Considered by Steiner to be the new Isis, and, indeed, She was often equated with Isis in the past, Sophia is the Pneumatic Essence from which all souls draw their origin. In Her lower or Daughter form, She is the Mediatrix between the upper and lower realms. It is She, Who is the one Who is crowned with the Seven Stars.

More and more, within and without Christianity, Sophia is swiftly returning to Her original Divine status. (1 +2) Many mainstream Christians, are beginning to recognize Her as the Holy Spirit from Whom emit the Seven Gifts/the Seven Spirits.

Proverbs mentions Her Seven Pillars.

As we see from the above, in many ways, it is from Sophia that comes the Seven.

Related image  (Eurynome is on the far left).

In the Myth of Eurynome, She created the Seven Planetary Powers, putting a Titaness and a Titan over each. From the Primordial Feminine standpoint, Theia ruled the Sun and was given the power of illumination; Phoebe ruled the Moon and was given the power of enchantment; Dione  ruled Mars and was given the power of growth; Metis was given the planet Mercury and the power of wisdom; Themis was given the planet Jupiter and the power of law; Tethys was given the planet Venus and the power of love; and Rhea was set over the planet Saturn and given the power of peace.

Image result for the seven alchemical planets

In Janite thealogy, the Janati are not the actual Powers, themselves. Rather, the Janati rule over the Planetary Spheres and They were given the Powers. These Powers represent the Seven Streams of life which contain the Primordial Essence or, perhaps we could say, the quantum information which is the base of all that is manifested into reality.

We believe that like the Holy Daughter, the Janati are Immanent, meaning, though They stem from the Pleroma, They work within and throughout manifest creation. And while Dea, on one level, is Supreme and Above the All and yet She is One with us and She hears our cries, so too, the Janati, being angelic Forms of Dea, though they represent Powers beyond our ken, can hear us and help us.

We are often asked, what is the difference between a Jana and an angel?  Angels were created by God. They are not God. And so, we may pray to them in the form of asking their help and assistance. But, we may not honor them as God. We may not worship them.

The Janati are UnCreated because They are God, They are Forms of Dea and so we may pray to Them. We may honor Them as God. We may worship Them. Especially when we consider Sophia. She is Their Mother… She gave Them birth… They are of Her. They are One with Her. They are Her Seven Spirits. Her Seven Stars.

~

ArchMadria Candre Sophia

 

 

 

  1. http://www.suppressedhistories.net/articles/sophia.html
  2. http://www.suppressedhistories.net/articles/GnosticGoddessFallenSophia.pdf

Feast of Madria Thame’

1 Abalon/Sept. 5

Rosadi/Tues.

~

OLYMPUS DIGITAL CAMERA

Today is the Feast of Madria Thame’ (Thema). The Feast of the Janati is known as the Feast of All Heras in the former Madrian religion. In Janite Tradition, we observe the feast days of each individual Jana according to Their Season. The Sacred Season of Madria Thame’ is, of course, Fall and today marks the first day of Fall in the Deanic calendar.

We believe that Dea, Our Divine Mother God, is One and Three and Seven. The Seven are known as the Janati (Divine Gates of the Rivers of Life). Janati is a Sanskrit word for to generate; to have knowledge; to beget; to create; to cause to be born. We regard the Janati as the Seven Living Streams of Life and Virtue in manifest reality.

Jana, in ancient times, meant both moon and gate. And so, each Jana (singular of Janati in our religion, also spelled Janyati/Janya in the Filianic branch) is a Divine Gate or Divine Generator of the Seven Streams of Life and Virtue, all of which flow out of the Still Centre of the Absolute.

The Janati are the Seven Living Intelligent Streams or Rays of Dea in angelic form.

Madria Thame’ (Thema/Themis) is of the Fourfold Earth and is an angelic Face of the Celestial Mother, so to speak. We must remember that just as the Trinity is One and yet, Three, so the Janati are One and yet, Seven. Each is Dea and yet, each is an Individual. Madria Thame’ rules West and the Element of Earth.

At Her highest level, She rules the Power of the Harmony and Order of the Universe. At the planetary/Earthly level, She is the Mistress of all that is associated with harmony, justice and order on our planet.

At Her most Personal, intimate level, She is the Mistress of all that is associated with the needs of the hestia, all needs and categories that are normally associated with Earth and the Tarot suit of Pentacles or Discs. She can help us with employment, our homes and finances. She also helps in court and justice matters.  She has helped me and my family many times in miraculous ways. Harmony within the family, in relationships and amongst friends is also Her area of provenance.

The Janati are no more abstract Powers than are the Trinity. Just as the Trinity is Personal, the Members being actual Persons of the Trinity, so too, the Janati are Personal and are Persons of the Godhead. They are Forms of Dea and as such, we may pray to Them; we may call to Them; we may honor and worship Them. There is a Deanic saying: when you pray to a Jana, you are praying to Dea.

Let us honor Madria Thame’ with worship, prayer, flowers, candles, incense and hymns.

Praise and thanksgiving be unto You, O, Madria Thame’. May the Pure Stream of Your Virtues of Justice, Order and Harmony flow within me, in this world and in all the worlds to come.  Blessed are You.

Correspondences:

Jana: Madria Thame, which means, Queen and also Divine and natural Law, Order and Harmony. She is of the Four-fold Earth and Guardian of West and Earth.

Greek Name: Themis

English Name: Lady Justice

Face/Power/Blue Ray/Spirit/Form of the Celestial Mother

Mystery: Terram
Virtues: Order, Harmony and Justice.

Power: Justice.

Chakra: Throat
She is of the four-fold Earth and is Guardian of West and Earth.
Feast Day: 1 Abalon/Sept. 5
Planet: Jupiter.
Weekday: Abaldi/Thurs. (Abaldi-Appleday).
Metal: Tin
Color of Robes: Blue and purple.
Note: F (fa)
Element: Earth

Cardinal Direction: West

Tarot Association: Minor Arcana

Elemental Tool: Pentacle or Disc
Bird: Swan
Incense: Amber, Frankincense, Benzoin, Pine Resin, Dragon’s Blood, Sage, Cloves and Copal
Sacred Oil: Flaxseed Oil.
Sacred Herb: Mugwort.
Sacred Flower: Marigolds
Sacred Tree: Oak
Sacred Jewel: Jade
Sacred Symbol: The Apple.

Mantra: O, Madria Thame, Jana of Order, Harmony and Justice, be with us.

Abaldi Prayer (add to the Mantra:) May the Pure Stream of your Virtues flow within me, in this world and in all the worlds to come.

 

 

 

 

 

Part II: The Holy Daughter

23 Vespera/Aug. 30

Stelladi/Wed.

Day of Madria Mati-Metis (Sophia)

O, Madria Mati, Jana of Intelligence, Intuition and Wisdom, be with us.

The Shattering of the Divine Soul of the Holy Daughter was, in our interpretation, prefigured by the tearing of Her Soul by the keres.  (Chapter IV, Mythos of the Divine Maid, verse 3),

Image result for images for Lux Madriana

Dear Sisters and Devotees,

Some of this has been discussed in the past, but some of this is new. Though this is meant for the benefit of those readers and JOP members who are new to Janite thealogy and for our sisters in priestess training, I hope that all of our readers might benefit as to how Janites differ from other forms of Deanism in our view of  the Sacrifice of the Holy Daughter. Each way to understand the Cosmic Drama is but one facet of the One Sparkling Diamond of Divine Truth.

 

At the very beginning of our religion, before even Lux Madriana, the original teaching about Dea was that She was more of a Triple Goddess rather than an actual Trinity of three Distinct Persons. (According to what I had been told and to the best of my understanding.) She was Mari/Jana/Dark Mother (Jana probably should be pronounced Yana) and She was truly One. Interestingly enough, at the time of Christ, there was a a very popular goddess named Mari-Anna-Ishtar.

In this original Madrian thealogy, Mari was the Transcendent Celestial Mother and Jana was Mari in Her Immanent-earthly Form. (More rightly stated: heavenly-earthly Form).

It is my understanding that there was NOT the notion of a birth or of a nativity of the Holy Daughter.  Likewise, there was no idea of the Sacrificial Death of the Daughter. This latter doctrine, to my knowledge and to the best of my understanding, was not in place at the very beginning of our religion and probably would not have been looked upon with favor.

Today, Janites, as with a majority of the rest of the community, are more Trinitarian in our approach to Dea. We do believe that the Holy Daughter emanates or proceeds from the Celestial Mother and this, in earthly terms, may be thought of as a birth (janana) or nativity. And we do accept a Sacrificial Daughter. But, we, as Janites, differ in our approach to and interpretation of the Mythos of the Sacrificial Daughter than perhaps other Traditions within our religion.

The inspiration for the Passion of the Holy Daughter, in our scriptures, is based upon the Myth of the Descent of Inanna, which was the name given the Holy Daughter in the scriptures.

While the goddess Inanna was a goddess of promiscuous sex and war; and one who did not die for altruistic reasons; it is easy to understand why her passion mythos was chosen as a metaphor for the Death of the Daughter in our scriptures. Inanna descended down through the Seven Realms (1), which caused Her great suffering and She was hung on a tree which , in our scriptures, represents the world/axis/tree. All of this has a great and deep meaning and is certainly one way to contemplate the Great Cosmic Sacrifice. One thing that I have always loved about the Mythos of the Divine Maid is how the Celestial Mother smashes through the Gates of Hell to save Her Daughter and to resurrect Her as depicted in the imagery of Persephone and Demeter.

Janites take a different approach to the Sacrificial Mythos. We believe that Dea cannot separate Herself from Herself without destroying Her Eternal One-ness, Her Eternal Essential Nature. We also believe that a Person of the Trinity cannot give up Her Spirit because the Spirit of the Trinity is One. There is only One Spirit in the Godhead. It cannot be separated or given up for any reason without destroying Her Eternal Essence.

Furthermore, we believe that the  Eternal Spirit of a Person of the Trinity cannot absolutely die without the Person ceasing to be the Eternal God. We do not believe that the spirit, any spirit, can die. I am not familiar with other religions which teach that it is possible for a spirit to die, to be completely annihilated. The Spirit is the Eternal Nature of God and the spirit is our own eternal nature. So, Janites do not believe in the actual Death of the Spirit of the Daughter or of the Daughter, per se.

In summary of the above:

  1. The Daughter cannot be separated, even for a single instant, from Her Mother or They would cease to be eternally One.
  2. The God-self of the Holy Daughter cannot be taken from Her or She would cease to be Eternally God.
  3. The Spirit of God, even of the Holy Daughter, cannot die, cannot be completely annihilated for that is not possible. The spirit cannot die.
  4. The entire Nature of God, God’s Oneness, God’s Spirit, the God-self of the Daughter is Eternal, without ever ceasing. 

In the case of Jesus within Christianity, his human body died, yes, but his eternal spirit, his God-self did not die. In Christianity, he incarnated as an human, but he was still God. He was both God and man. His man-self died; his God-self did not die.

Image result for image of the shattering of the soul of goddess sophia

While the Holy Daughter took on the Form of Soul (which the keres ripped with their talons in the Mythos: Chapter IV, Mythos of the Divine Maid, verse 3), She did not have a body.

So, rather than making use of the Mythos of Inanna to represent the Cosmic story of the Sacrifice of the Holy Daughter, we apply the non-Patriarchal Mythos of the Descent of Holy Sophia, Who, it is becoming recognized by many mainstream Christians, is a part of the Godhead. She is Mother and Daughter. And there are many who recognize Holy Sophia as the Divine Feminine Trinity of Mother, Daughter and Holy Soul.

As with the Shekinah, there was an Higher Sophia who was called by Gnostics, Barbelo and there was Lower Sophia, the Daughter.

In Sophian Mythos, the Daughter, Sophia. leaves Her Mother and suffers a painful Descent down through the Realms which causes a Shattering of Her Soul. Janite refer to this Mystery as Quassare, which means, to shatter.

This Shattering of the Most Holy Soul of Sophia gave birth to our own Souls which makes it possible for us to come into manifestation. The Holy Sophia literally shares with us, Her very Soul and so we are One with Her. This is the Passion Mythos that Janites use to contemplate the Divine Mystery of the Sacrificial Daughter, which was, in our interpretation, prefigured by the tearing of Her Soul by the keres in our scriptures. 

Image result for Sophia Mother, Daughter and Holy Soul Sophia, Peace Through Wisdom by Pamela Matthews.

When the Shekinah/Holy  Sophia rise, in each of Their Mythos, They become the World Soul, the Cosmic Soul. Patriarchy will say that Sophia was trapped here. That is a demotion and a belittling of what She has done for us. It is a denial of Her Divine sovereignty and in typical Patriarchal fashion, makes Her dependent upon Her consort for salvation when it is actually, She, Who is our Salvation, our Soteria.

And so this, we believe of the Holy Daughter. That She is the Holy World/Cosmic Soul and our Soul. This is how She rules and sustains all of Nature through Her Sacrificial Love. She truly remains here with us, as the World Soul, until She can gather up the very last Divine Spark within us unto Assumption into Perfect Union with Her Divine Mother. When She rises, we rise with Her. All in the Eternal Cosmic Wheel of time outside of time.

As it is said of the Holy Daughter in the teachings of our religion, where these are Cosmic and not historical events, each is always taking place, eternally. When we observe each feast day, we should observe it as if it is taking place right now. We should observe it with deep reverence and profound gratitude.

  (Sophia, Goddess of Wisdom).

And so, the Holy Daughter Eternally Descends in the Omni-Present Now. The Soul of the Holy Daughter Eternally Shatters in the Omni-Present Now. The Holy Daughter Eternally rises in the Omni-Present Now.

It is said of the Shekinah, that She is always descending and rising. Christianity has a similar teaching of the Eternal nature of the Sacrifice, Resurrection and Ascension of Jesus…that these are Eternal Events outside of time.

The graces and blessings of these events are brought into time, both in the Christian liturgies and in the Madrian/Janite Great Liturgy, through the Mystery of the Communion Rite.

It is because we live in such ultimate, intimate union with the Holy Daughter that there is nothing that we experience that She does not experience with us, down to the very last breath of our lives and through the first Light of the assumption of our souls.

Blessed be God, the Holy Daughter. Blessed is She.

~

Coming up, Part III, the Seven Janati.

ArchMadria Candra Sophia.

  1. There were many underground cities at that time and in that area. These cities contained many levels and some were capable of sustaining upwards of 20,000 people. Archaeologists are continuing to find many of these massive underground cities which had methods of plumbing, channeling fresh air, etc. More and more, archaeologists are discovering that what was once thought of as pure myths, had a basis in historical fact.

The Trinity/Trinitarian Correspondences in the Janite Tradition

21 Vespera/Aug. 28

Lunadi/Mon. Day of Madria Candra.

O, Madria Candra, Jana of Reflection, Reason and Purity, be with us.

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function: 

Schuon, Frithjof (1974). “Form and Substance in the Religions”  

(Trinity Correspondences at the end of this post.)

Dear Sisters and Devotees,

We have new members of the JOP as well as new readers of our blog. Where questions have arisen regarding our basic beliefs and how we might be differ from other Traditions of the Deanic community, we are offering a three part series on (1) the Trinity, (2) the Holy Daughter and (3) the Janae as They are experienced and worshiped in the Janite Tradition.

One way that we might be different from other other Traditions is that like the Madrians, we are liturgical. We use the original Madrian liturgy which we have expanded and to which we have added Janite prayers.

We also faithfully serve the Rite of Sacrifice on each Full Moon. (The Madrians served it four times a month.) As it states in the communion rite of our liturgy and in our scriptures: And She said: Even as you have offered to Me bread in sacrifice, so I give to you the Bread of my Soul; and as you have poured out libations of wine to Me, so I pour out the Eternal Libation of My Eternal Spirit. (Chapter VII, verse 23 of the Mythos of the Divine Maid).

We have also re-introduced a valid priestesshood into our Tradition of the Faith. (This heritage shall be explained to each person in priestess training.)

We are very personal in our approach to the Trinity, especially in the areas of the Great Mother and the Janae. (Dea is One and Three and Seven.)

We view Dea as:

The Still Centre of the All/Absolute Source/Matrix [1] & Creatrix [2] (the Great Mother),

The Genetrix [3] (the One Who births or manifests all of Creation into existence (the Celestial Mother),

and the Sustainer/Ruler of Creation and Soteria [4] of our souls (the Holy Daughter).

We may differ from other Traditions in that do not tend to view the Great Mother as the ultimate Destroyer at the end of the Cosmic Age and of the three conceptions of Absolute Deity in this Wiki article: https://en.wikipedia.org/wiki/Absolute_(philosophy), Janites probably come closest to the first concept: In conception (1) the Absolute is the most true and intelligible reality. It can be spoken of and known. For example, Georg Wilhelm Friedrich Hegel‘s Absolute Spirit is the most true reality. It is thinkable, speakable, and exists in the objective world by comprehending everything, including people, states, and world history. 

While we would say that the Great Mother is Transcendent, She is also the Ocean of All Being. She knows us, intimately. We tend to see the Her as both knowable and unknowable at the same time, i.e., there are things that we can know about Her and things that are beyond our knowledge and understanding. This is why I have always loved Nicholas Roerich’s painting of the Mother of the World as an image for the Great Mother. Though She is veiled, meaning that there are things we cannot know about Her and so She is Mystery (Mysteria), She clearly has Personhood (though a Being of Light without Form).

The Great Mother is the Person/Being from Whom All Life Flows. She is the Person/Being from Whom the Mother and the Daughter emanate. She is the One and we are all within that One.

My remote viewing teacher taught us that God is not in us, we are in God….we are like drops of water in the ocean of God. This is very similar to the teaching of the Filianists. And this is how I see the Great Mother. The Great Mother is the Source, the Ocean of our very being and we exist in Her.

Emanating from Her: the Celestial Mother is the Holy Fire of our spirits and birthed from the Celestial Mother: the Holy Daughter is the Soul of All Nature and She shares Her Soul with us. (More on that in the next post.)

So, we are One with the Great Mother in our essential being; we are One with the Celestial Mother in our spirits and we are One with the Holy Daughter in our Souls. This is the ultimate and intimate relationship that we share with Dea. Blessed is She.

We would not see the Trinity as Functions nor the Janae as Powers, per say. Each Person of the Trinity has a function, yes. But They are much more than Their functions. Each Person of the Janae has a Power, yes, but They are not the Power.

Ultimately, Janites would agree with the following: Philosophers such as Shankara denied the Absolute any personal sense, whereas philosophers such as Ramanuja and Madhva, tended to identify the Absolute with a personal God. The Traditionalist School, via Frithjof Schuon, admits:

It is true that God as creator, revealer, and savior is not to be identified with the Absolute as such; it is likewise true that God in Himself, in the full depth of His reality, is not to be reduced to the creative Function: 

Schuon, Frithjof (1974). “Form and Substance in the Religions”  

and I think I prefer this approach, myself. I prefer to teach the Trinity as Matrix & Creatrix; Genetrix  and Soteria. I think of the Great Mother as being the Matrix & Creatrix within the Still Centre of All Being; while the Celestial Mother gives birth to the Creation in manifestation and the Holy Daughter saves all of Creation, rules and sustains it.

So, for Janites, Dea, in Her Triple Form is Matrix & Creatrix (Great Mother), Genetrix (Celestial Mother) and Soteria (Holy Daughter).

We also believe that we may directly approach the Celestial Mother.

I was devoted to Mary, the Blessed Mother, all of my life… since I was six years old. Though we were always taught that she was human and not divine, we treated her as if she was Divine. Because I had such a close bond with her all of my life, and she granted so many miracles in my life and never, ever once ceased to help me when I called upon her, in this form of the Holy Mother, while I believed that She was transcendent; She was by my side every single day because the Veil of Illusion is nothing to Her. (In an apparition of Sophia, She said that those who prayed to Mary were really praying to Her.)  So while the Celestial Mother is Transcendent  the Holy Daughter is Immanent.

 

The Holy Daughter is the Holy Soul of the World, of All the Cosmos. She is part of us and we of Her. The Jews teach of the Shekinah, who, like Sophia is considered to be the World Soul, that because She is the World Soul, there is nothing that we go through that She does not experience with us.

And so, the Holy Daughter is immanently here with us in a way that the Celestial Mother is not.  Our scriptures state that we are One with the Holy Daughter in Body; we teach that we are One with the Holy Daughter in Soul. Both are two ways of saying essentially the same thing, but with a different emphasis. (More in the next post.)

So, to summarize this first post: we are highly Trinitarian and very personal in our approach to each Person of the Trinity. Each has Her time of day, Her titles, Her Seasons, Her days, Her roles, Her worship and Her prayers. We find correspondences very helpful because each is a wealth of symbolism which helps to give us an intuitive understanding of Dea and the Janae. These are Their basic correspondences in the Janite (and many are also of the Lucienne) Tradition:

Great Mother:

Name: Mysteria: She is the Mystery of the Still Centre of All Being.

Mystery over which She presides: Terram  (The Great Mother as the Ground of All Being).

Titles: Veiled Fora of Faith; Veiled Origin of Eternity.

Role: Creatrix.

Role in Blessing Rite: Anointing through holy oil.

Time of Day: Twilight (the time of day between daylight and darkness), and the Darkest Hour before the Dawn (in the Moura Mysteries).

Direction: Still Centre.

Season: Moura (and Autumn/Fall as the Divine Feminine Trinity).

Royal Title: Empress of Heaven.

Day: Foradi (Saturday).

Symbol: Fora (or Celtic Eternal Knot Cross).

Flower: Deantha  (Five petaled Evening Flower).

Light: Luminous, Shimmering Darkness.

She is the Being of All Life.

 

Celestial Mother:

Name: Mari: She is the Sea of All Life.

Role: Genetrix.

Role in Blessing Rite: Consecration through incense.

Time of Day: Noon.

Direction: South.

Seasons: Summer (and Autumn/Fall as the Divine Feminine Trinity).

Mysteries:  Assumpta (the Holy Mother is the Assumption of our Souls).

Titles: Fiery Rose of Heaven; Rose of Joy. (We don’t use the title Rose of the World because that means something very different. See Daniel Andreev. Also, if the Celestial Mother is Transcendent, then She is the Rose of Heaven, Rosa Coeli, not Rose of the World, Rosa Mundi.)

Role: Genetrix.

Royal Title: High Queen of Heaven.

Day: Sunnadi (Sunday).

Symbol: the Sun (there are really Seven symbols in our religion, the Five Symbols of the Mysteries and the Sun and Moon.)

Flower: the Rose.

Light: Brilliant Yellow.

She is the Spirit of All Life.

 

Holy Daughter:

Name:

Role: Soteria.

Time of Day: Dawn.

Direction: East.

Seasons: Winter and Spring.

Mysteries: Adoria (Janana or birth of the Holy Daughter) and Quassare (the Descent of the Holy Daughter through the Seven Realms and the ultimate Shattering of the Divine Soul that this Descent caused.)

Role: Soteria.

Role in Blessing Rite: Blessing through holy water.

Royal Title: Queen of Heaven.

Day: Lunadi (Monday).

Symbol: Moon.

Flower: Lily.

Light: Brilliant White.

She is the Soul of All Life.

 

Dea is One and Three and Seven. (I will get to  Dea being Seven in the page on the Janae.)

ArchMadria Candra Sophia

Definitions:

Matrix an enclosure within which something originates or develops (from the Latin for womb)
http://www.finedictionary.com/matrix.html

Creatrix
1. noun A female creator.
https://en.wiktionary.org/wiki/creatrix

1. n creator One who creates, in any sense of that word, or brings something into existence; especially, one who produces something out of nothing; specifically (with a capital letter), God considered as having brought the universe into existence out of nothing.
Century Dictionary and Cyclopedia
http://www.finedictionary.com/creator

Genetrix
1. noun genitor the direct cause of an offspring.
https://en.wiktionary.org/wiki/genitor

Genetrix mother (from the Latin, stem of gignere to beget)
to cause, bring about
https://www.merriam-webster.com/dictionary/genetrix

Soteria is a Greek feminine word for Saviour

Matriarchy and the Nature of Ritual

Please note, this article contains statements which may be offensive to some.

We regret those statements and apologize for them; but we feel that the information contained in this article regarding the sacraments to be very important: http://www.oxfordgoddessrevivalarchive.org/cms/items/show/37

 

Clarification of the Place of Men in a Matriarchal religion

Dear Sisters and Devotees,

I am not at my home computer, so this will be a bit informal.

Not too long ago, I wrote a post about the place of men in the Deanic religion. Unfortunately, that post needed further clarification.

Our view of the place of men in a matriarchal religion might differ from that of the early Madrians. We believe that both women and men are spiritually equal and that both female and male spirits are eternal. In the latest studies of matriarchal societies, there appears to be no notion of males obeying the females as  opposed to the viewpoint that the Madrians may have held. However, in traditional matriarchal societies, it does appear that the females were the spiritual heads of the household.

And so, in a matriarchal religion, the female is the spiritual head of the household while the male may be considered to be the physical head of the household. (Of course, this is not applicable to an all-female household). For a more recent example of a true matriarchal society, please see the society of the Mic Mac or Mi’kmaw Native Tribe of the Canadian maritimes: http://www.muiniskw.org/pgCulture2g.htm

Though both may work outside the home, in our religion, the spiritual vocation of the female is within her hestia, while the spiritual vocation of the male is out in the agora. (More on this principle in the future.)

We believe that every marriage is an equal partnership between two people, one that is based upon mutual respect, trust and cooperation.

Any male may practice the Deanic religion as long as it is recognized that this is a matriarchal religion and that the leadership and priestesshood of the Deanic Faith must always be female. There are many reasons for this stricture, some of which we have examined in the past.

There will always be all-female groups within the Deanic religion such as the Daughters of Shining Harmony; the Janite Order of Priestesses and Sisterhood (JOP); the Elegant Lady Feminine Seminary (ELFS) and the Lady of Light Chantry. But, the Deanic religion itself may be practiced by all members of the family within their hestia and males would be welcome to public liturgy and services. Some groups might choose to hold private liturgies and services for their female members, only.

Finally, we believe there was an initial misunderstanding about the etymology of the word, maid. According to our research, we have found no evidence that the word maid  stems  from the word ‘may’ meaning one who has a choice. For centuries, maid has been short for maiden referring to an unmarried woman, a virgin or to a young woman. There is evidence that in the 13th century, the word may have been used to refer to a young man as well, but this research seems to indicate that, in this case, the word was used in conjunction with the word, man as in maid-man. In the Deanic Faith, it has come to mean any female devotee of Dea.

Where do not live in the 13th century , we follow the Madrian practice, (as it is known to us), of referring to maids and men rather than using the word maid as a generic term for all humanity; just as we no longer use the term ‘man-kind’ to refer to all of humanity. We are human-kind and in our Faith, we are both maids and men.