Updating Pages on deanic.com

Dear friends and devotees,
With the assistance of others, I am slowly updating information and pages on the Kore Di-Jana Ekklesia blog.

The Sophian Déanic Order of Kore Di-Jana (Janites) differs from other soul paths / traditions in our Scriptural perspective.
https://deanic.com/our-scriptures-verses-and-psalms/

Links to obtain various editions of Scripture.
https://deanic.com/our-scriptures-verses-and-psalms/our-scriptures/

The Teachings of The Daughter

Titles for The Teachings of The Daughter transmitted by Madria Olga Lotar
https://deanic.com/titles-for-the-teachings-of-the-daughter/

The Teachings of the Daughter: The Pillar of Light with Glossaries transmitted by Madria Olga Lotar
https://deanic.com/the-teachings-of-the-daughter-the-pillar-of-light-transmitted-by-madria-olga-lotar/

May Déa bless you. Blessed is She.
Madria Sophia

 

Advertisements

Our Heavenly Mother, Mari

Dear Friends,

The following has been re-posted from reginite.com… a blog for those who also believe in the Father and the Son and is still very much under construction.

I thought this might be helpful for those new to the Janite Tradition and for ‘oldies’, I included a personal story which I hope that others find inspirational.

The post has been slightly edited for deanic.com. Many blessings.

Pomadi/Thurs.

For our subscribers: many of you will already be familiar with the fundamental basics of the Divine Feminine Sophian Trinity. Thank you for your patience as we continue to present the basics of the Reginite Sophian Faith. Near the end is a story of how Our Lady once helped me in my time of need.

Reginites believe in the Divine Feminine Trinity. There are many Christians and Sophians who believe that She is Mother, Daughter and Holy Soul as taught by Robert Powell and others. (1) We know Her as Mother, Daughter and Great Mother as interpreted from certain Gnostic texts. And though we share many basic beliefs as the pre-Christian Gnostics, we are not Gnostic, per se.

We believe in Divine Emanation theology. This means that for us, the Great Mother, the Monas, is Absolute Deity, the Origin of Origins, the One Source from Whom emanates the Heavenly Mother and the True Father. We believe that from the Mother emanates the Holy Daughter and that from the True Father emanates the Divine Son.

We refer to the Divine Feminine Trinity as Dea in each of Her Forms. For example, Our Heavenly Mother is known as Dea Madria, which means Mother God. The Holy Daughter is Dea Filia, or Daughter God. Dea, pronounced Day-a is the feminine word for God. Deus is the masculine form. We never used the word, goddess, to refer to Our Heavenly Mother because the meaning behind goddess is quite different from the meaning of God in our modern era.

Though She is known as Aletheia and Pistis Sophia, we call Her Mari, which means Mother Sea. It has been said that this is the oldest known goddess name in the world. Indeed, there is an ancient town in Syria named after this ancient goddess. Mari is also the same name by which the 12th-14th century Cathars knew the Heavenly Mother. It is the Name for Our Lady that has been handed down to us.

Though Dea Mari is not Mary, the Mother of Jesus, there are times when we might use certain Marian images for Her, albeit rarely. The above icon, Our Lady of Protection by iconographer, Valentina Murenkova, is one of my favorites. She holds a banner with the Fora imprinted on it! The Fora, for Reginites and for our sisters and brothers in the Deanic community, is a equi-distant solar cross where the rays extend beyond the circle. This symbol has much significance for us and is one of the five main Sacred Symbols of our religious Tradition.

Where there is a tradition in Russian Orthodoxy, that Mary was Holy Sophia incarnate, we are not necessarily taking liberties by using certain Marian icons to represent Our Heavenly Mother, Mari Sophia.

High quality prints of Sophia as the Holy Spirit, by Hrana Janto may be found here: http://www.hranajanto.com/goddessgallery/sophia.html

We believe that Our Heavenly Mother is Transcendent; She is the Supernal Sun. Pre-Christian Gnostic texts referred to Sophia as the Creatrix and Mother of the Universe.

She is Our Mother is a deeply personal way. She is always beside us; She is always aware of us; She resides in the Inner Temple of our hearts. She hears our cries and shares with us our joys. There is a bond of love that is incredible.

There are so many times when She has come to my aide in the most miraculous of ways.

One time, not too long ago, my eldest son was in a serious ATV accident. As a result, he was in danger of losing his leg. I prayed the rosary each day. I fell asleep with the Hail, Mari on my lips. I woke up in the middle of the night still, automatically praying the Hail, Mari. The next day, we discovered that they would be able to save my son’s leg. Praise Dea! But, the most amazing thing was what my son related to me. My son is not religious….at all, which makes the story even more credible. At the same time that I woke up with the Hail, Mari still on my lips… I must have been praying it constantly in my sleep, my son woke up in his hospital bed. He said that his room was full of incense and light and he connected it to me. He experienced something very powerful. I was in profound awe when I heard his story.

Time and time and time, again, through-out my life, Our Lady has come to my aide in a powerful way.

Allow Her to live your daily life along-side of you. All you have to do is tell Her that you love Her and wish to come to know Her. She will be there for you. You may also consecrate your life to Her.

Here is a prayer from our Noon-tide Rite (from the Madrian):

Canticle of the Supernal Sun

There is no thing fairer on the Earth than She,

Nor any thing upon the Heaven, fairer.

Before Her splendour, does the noon-day Sun burn as the dying embers of a fire.

Madria Dea, does not Thy Spirit breathe in all created things?

Is not all darkness scattered by Thy Fire?

And but for Thee, would not all the cosmos decompose? Would not the black abyss of chaos swallow all?

And as Thine universal music reins the furthest spheres, so does it tune the beating of my heart. For as the running doe longs for the cooling streams, so is my soul athirst for Thy dear Grace; and as long as hunger brings the limbs to weakness, trembles my souls for confluence with Thee.

Have pity on my soul and end its trembling. Fill it with the good nourishment of Thy love. For there is no thing other than will cool its fever and there is no way other it shall find content.

O, let my soul be chastened by its suffering. O, let it care no longer for its pride; O, let it cry to Thee in childlike trustfulness; let it be humbled in Thy gentle Light.

Of mine own self, I can accomplish nothing;

only so far as Thou art acting through me.

How dull my soul is, like the ashes of a fire;

but, pierced through with Thine eternal rays,

is it not radiant as the noon-day sun?

There is no thing fairer on the Earth than Thee,

nor any thing upon the Heaven fairer.  https://reginite.com/the-three-times-of-prayer/rite-of-noon-tide/

May Our Lady bless you,

blessed is She.

Rev. Pamela Lanides

 

  1. https://www.amazon.com/Most-Holy-Trinosophia-Revelation-Feminine/dp/0880104805/ref=sr_1_3?ie=UTF8&qid=1538678250&sr=8-3&keywords=the+most+holy+trinosophia.

 

The Way of Love

Lunadi/27 Flora

I had originally posted this a few years ago, with the permission of the original author, a former Madrian. I think it’s a good reminder of what we are all about. The following is copyright protected and in the care of the Janite Ekklesia. Please note that Jana was considered to be a form of the name, Inanna. But, in this case, we are not speaking about a Trinity. Mari was the Transcendent, Celestial Mother, Jana (who was not  considered to be a sacrificial Daughter), was the Celestial Mother in Her Immanent Form, Her Gentle Light Form. The Way of Love is at the end.

Every individual soul is precisely that, and, indeed, eternally unique…each expressive of a complete part or portion of She. Every soul has their own path to tread in their return to She; yet, all share a common Way in their return, for all are part of the One Life, Life, Herself; She Who is pure Life and pure Light or energy, and pure Love or harmony;and all this world’s requirements are given by Her and all are formed through Her, alone–and the only guiding principle whatsoever is our Mother..for Her true devotees, surely, is this real truth, for all of us know it and have understanding even in this world.

It is important to remember this point, which is that when one searches for one’s path–one searches for one’s life and for one’s life is one’s path and one’s path is one’s life. One, everyone, lives one’s life in this world together with every other creature and thing in this world.

Each soul is karma-bound. That karma or ‘moura’ dissolves only by the commensurate effort of the soul that has gathered it and that effort is an effect that demands much of courage and perseverance and resilience. For the soul that has reawakened, that soul knows that Love is All, therefore, that prime essence of their being is Love and that the whole of their being must become Love, not only live in love, but  become wholly (holy) love..for Love is the source of all love, and the soul that becomes pure love becomes one with Love, Herself and thus is freed from all hardship, every suffering and lives wholly without limitation of any kind, even eternally. Once every creature has re-attained this State, hence shall this world and every world (every level of existence) be wholly perfect. Such requires a vast period of time and this, we have, together with all else necessary. Blessed is She.

The process for the soul is threefold, thus. The individual development and the collective development and the interaction between the two makes three in the process to Perfection. At no moment and in no place does this cease to be true, so there is no escape from this either in the heavens or upon the earth for any creature. One’s path, arightly, is the way one wilfully chooses to ‘be’ in one’s right-desire to attain Perfection. This is true in one’s place of work, home and within all of society at every moment; and this path is, simplyk, one’s life-present existence-one’s wholehearted belief and desire for (that) one’s life and for the life or lives of all other lives, irrespective of adversities and hurst and conflicts.

Way of Love

“When we turned from Mari, at time’s dawn, and began our journey away from Her to learn and know of the things our minds imagined to lie outside of Perfection, then did we move ourselves away from Mari-and that our sovereign will might be, Mari ordered and established this world and the manifest universe separate from Herself, from the Heaven and we are distant from Mari in imperfection, yet, She turns not away from Her children, for the Lady of Heaven, Jana, comes to us as our Sovereign and Ruler of all things. And for the soul who turns again to the Mother, Jana shall guide that soul again to Heaven, to Perfect Union.

 

The Way of the Mother teaches nothing, but only serves to remind you of what you have always known and perhaps are forgetting. Two little things that are essential to our known or regathering of Truth and these are as follows:

 

Unless a little child can understand it, it is not the Truth.

Unless a thing contains love, it is not of Love; be it a thought or word or act; and when the truth is taught, unless it is filled with Love, it is not of Love and nor can it be the Truth.

The Truth Herself is Love, she Who is Mother of All. Blessed is She.

 

The guiding principles are always honesty, trust and love, every thing being under Her gaze, She Who is the Mother of All.

 

We follow and seek to live the Way of Love, which we consider to be both the simplest way of all and yet the richest and most profound.

 

The prime consideration is that love governs your all, love for She, love of yourself, love for every soul and creature and thing, for all are Her’s–the Way of Love.

 

The Way of Love is our guiding Rule, by

She, gently, in the dignity, gracefulness and strength of love, increasingly strive that Love be the source and the quality of your every thought, word and act, that you be filled with love and send forth only intentions formed by love, that love be the air you breathe and ever the whole of you, for this is the way you shall return to Love, Herself, even to the perfect Union with She, Who is the Mother of All, the Holy One and the Way of Love is the perfect knowledge that leads to Perfect Love, Blessed is She.

Divine Sophia and the Clear Recital Part III

Columbadi/17 Flora

O, Agia Grace/ Agia Sushuri, be with us.

from the Mother Mary Oracle card deck by Alana Fairchild.

 

Let us call upon the Holy Sophia, the supernal mother of our souls, and celestial bride of our spirits: Daughter of Infinite Light, born of enlightened love; merciful and compassionate, embodiment of perfect wisdom; begotten in Eternity, beyond Time and Space, With what words shall we praise Thee, or with what thoughts comprehend Thy majesty? Utterance must profane Thee; silence itself can bear witness to Thee. How shall we extoll Thee? In what shall we shadow forth Thy great glory among us? From the Collect of the Gnostic liturgy for Sept. 8th. (A)

Filanism teaches that Living Stream Goddesses may be used as Forms or Images for Dea. For Janites, though we are not Gnostic, the Divine Sophia is our Living Stream Form for Dea. Many regard Her as Mother, Daughter and Holy Soul. Others know Her as the Holy Spirit. Janites understand Her to be Mother, Daughter and Absolute Deity (the Monas).

In the Clear Recital (our scriptures), the authors of the Mythos of Creation and the Mythos of the Divine Maid (Holy Daughter) separate the Divine Feminine from the complete myth which also includes the masculine. The  Mythos of Creation is inspired, in part, by the Pelegasian Myth of Eurynome. It is important to keep in mind  that the Myth of Eurynome includes the masculine side of the story. The author of our scriptures focused on the role of the Divine Feminine.

In the Passion of the Holy Daughter, which was based, in part, upon the myth of Inanna, this myth  also incorporates the masculine, including Inanna’s husband, Dumuzid. In Filianism, the Seven Planetary Powers, who, in the Eurynome myth, are both female and male Titans, the female Titans  are separated from their male counterparts as forms  for the Janae. In this, the authors of the Mythos were focusing on the Story of the Divine Feminine. And so, we do the same for the Divine Sophia as far as Gnosticism is concerned. We focus on the Role of the Divine Feminine.

As we know, the  Divine Sophia was demoted from Her original position as Gnostic Christianity took hold. And, unfortunately, even in the most favorable of Gnostic texts, those texts which do not hold the Divine Sophia as fallen or trapped,  Daughter Sophia is blamed for the Fall one way or the other. Syrian Gnosis is one of the few exceptions where there is no idea of a fallen or trapped Sophia.

Despite this, there are many correlations between the Mythos of Sophia and the Mythos as found in our scriptures, the Clear Recital.  Today, we will begin where we left off in Part II, which was the Nativity story of the Three Princesses as found in Chapter II of the Mythos of the Divine Maid/Holy Daughter, verses 20-30.

From the Nativity Story, we  move on to the Holy Daughter leaving the Light of Her Mother and taking on Fate (Chapter III, verses 10-22). Filia Sophia does something similar. She must separate Herself from Her Mother so that She may begin Her Descent. She, also, must take on Fate. She, also, must be stripped of Her Glory.

As Caitlin Matthews so beautifully states in her book, Sophia, Goddess of Wisdom , Bride of God, “Sophia evicts Herself from the Fullness of Heaven (Pleroma) and wanders homeless across the world, only to lodge in the hearts of Her faithful children  who still remember their Divine Mistress. She puts off Her Glory and covers Herself with a Veil”. (This is one of many reasons we veil during formal prayer, the RoS and the liturgy, because our Goddesses, the Celestial Mary and Sophia, are veiled. The veil is highly symbolic).

Interestingly enough, Chapter IV,in the Mythos of the Divine Maid contains a story which I call the Temptation of the Holy Daughter which is highly  reminiscent of the Temptation of Christ in the Desert. Like the Christ, the Holy Daughter remains faithful to Her mission. (The Madrians referred to Jesus, in their Coming Age magazine, as Sai Jesus (Janites use the Greek, Agia), because they considered him to be an hera. 1) Similar to the Holy Daughter, in the various Sophian texts, Daughter Sophia goes through Her Own drama before Her Descent through the Seven Realms.

Before we begin the Descent of the Holy Daughter, I would like to quote something scholar Caitlin Matthews has so eloquently stated, something that I have often spoken of myself (not so eloquently) and something that has been felt by many  women for generation upon generation. Again, from Sophia, Goddess of Wisdom, Bride of God “ This account of the Fall cannot help but be read as patronizing by any woman. Many more extreme fulminations against the sin of Eve abound, all based squarely on biblical precedent. Western women, both Christian and Jewish, have lived in their shadow for many hundreds of years. Eve’s punishment for her desire for knowledge is to suffer in her sexuality by bearing children. Eve’s punishment for her desire for knowledge is to suffer in her sexuality by bearing children (I assume she means in great pain which is what the bible said). Sophia’s punishment for presuming to either create by Herself or to see Her origins is to bear a child that will trap her vital power in matter. By extension, all women still suffer in their sexuality as a result of this myth’s social influence. And, indeed, we have suffered in many other ways, too. Especially when we have been considered to be spiritually inferior.

So, to the Gnostics, the Father could create by Himself, but the Female could not.

There are several versions of what happens to Sophia. In On the Origin of the World, Sophia is Saviouress and Her Daughter breathes the Life-Spirit into Adam. But, in other Myths, She falls through the Seven Realms or Seven Density-Vibrations and becomes trapped as the World Soul.

However, if we look to the Mythos of the Kabbalistic Shekinah, keeping in mind that the Shekinah and Sophia are One, the Descent is voluntary, out of love for humanity. Likewise, the Syrian Gnostics, were said to have taught: There is here, as yet, no thought of a fall, properly so called, as in the Valentinian system. The power which has thus overflowed leftwards, makes a voluntary descent into the lower waters, confiding in its possession of the spark of true light. It is, moreover, evident that though mythologically distinguished from the humectatio luminis (Greek: ikmas phōtos, ἰκμὰς φωτός), the Sophia is yet, really nothing else but the light-spark coming from above, entering this lower material world, and becoming here the source of all formation, and of both the higher and the lower life. She swims over the waters, and sets their hitherto immoveable mass in motion, driving them into the abyss, and taking to herself a bodily form from the hylē. She compasses about, and is laden with material every kind of weight and substance, so that, but for the essential spark of light, she would be sunk and lost in the material. Bound to the body which she has assumed and weighed down thereby, she seeks in vain to make her escape from the lower waters, and hasten upwards to rejoin her heavenly mother. Not succeeding in this endeavour, she seeks to preserve, at least, her light-spark from being injured by the lower elements, raises herself by its power to the realm of the upper region, and these spreading out herself she forms out of her own bodily part, the dividing wall of the visible firmament, but still retains the aquatilis corporis typus. Finally seized with a longing for the higher light, she finds, at length, in herself, the power to raise herself even above the heaven of her own forming, and to fully lay aside her corporeity. The body thus abandoned is called “Woman from Woman.” (4)

We can see from this that not only did the Descent cause Her suffering, but, as with the Holy Daughter in the Clear Recital, the Descent of Sophia was absolutely necessary for Creation.

Again, quoting Caitlin Matthews in Sophia, Bride of God,  ” This image is one of Sophia, no longer the veiled bride awaiting Her bridegroom, but the glorious Virgin of Light Who descends willingly from Her place apart to partake of the drama of life’s restoration to the light.

The Descent of Sophia is compared to that of Ishtar/Inanna. Ishtar’s symbol is the 8 pointed star. Sophia is the Mistress of the Ogdoad that is, the Seven Planetary Spheres and the Eighth realm of the fixed stars or the Seven Heavens and the region above them. The eighth region is considered to be superior to the Seven Realms. Like Inanna, who was stripped of her mes (mays,) the divine rules which are symbolized by her regalia, (crown, two necklets, breastplate, ring, measuring rod and line and her royal robe), Sophia also goes through the stripping of the Seven Levels. The mystical number seven, symbolic of the Sophian mysteries, are to be found in Her descent of the Seven Levels, Her Seven Pillars, Her Seven Sorrows, Her Seven Archangels Who came from Her Light, and Her Seven Female Aeons, not to mention the Seven Gifts and the Seven Spirits.

 

As with the Passion Mythos of the Holy Daughter, (Chapter V, verses 1-17). the Descent through the Seven vibratory-densities was excruciating to Daughter Sophia. We learn, from Tau Malachi: ” On a metaphysical level there is something more within this story, however, for the descent of the Bride (Sophia) into exile and bondage is her crucifixion upon the cross of the world; she goes down into the ignorance and darkness to gather holy sparks into herself, so that arising from the darkness she might carry those sparks in ascent with her. Thus, she is acting as the Savioress….” (3) (Here he is referring to the Divine Sparks of Sophia which reside in our souls).

  shilohsophiastudios.com

  She comes to earth to be with us, her children, to be our consolation and the inspiration of our love. By this image we have the promise that we are not left alone in our darkness but have Sophia’s abiding presence in our lives. (from:  http://www.gnosis.org/ecclesia/cal_mandala.htm )

A) http://gnosis.org/ecclesia/lect153.htm

  1. As Race MoChridhe notes: Especially in light of their assertion that the distinction between men and maids no longer matters at the level of the contemplative who has achieved union with our Mother (found in the “A Man’s Place” article in TCA 15 p. 6) prayer to Jesus–not as God or as a Divine “Son of God” but as an intercessory saint on a level with Sai Suanti or Hera Pellegrina–would in theory be entirely orthodox. (Madria Olga continued to attend mass for the 30 years she was a Madrian priestess. It is said that she did so in order to worship Mary. Here, we see how the Madrians might have understood Agia Jesus as an hera.)

2 Sources: Sophia, Goddess of Wisdom, the book of Proverbs and On the Origin of the World.

3) http://www.sophian.org/forum/viewtopic.php?t=581

4) https://en.wikipedia.org/wiki/Sophia_(Gnosticism)#Descent

 

The Quest of the Soul

Stelladi/15 Flora

Day of Agia Sage/Sai Mati

(Please see the previous article about the Church of Aphrodite.)

24: And she who loveth her true self, seeketh to progress in Spirit and make pure her soul; 25: yet, if she know not (Dea) as her Mother, or if she despise Her children, then is this love but emptiness and illusion. (The Three Loves, SMR edition).

There are currently three projects going on here at Clan Jana. We are working on a basic series of septinas (novenas) in honor of the Janae; we have begun our series on the comparison of the Sophian Mythos with the Mythos of the Holy Daughter or Divine Maid and we are preparing for the upcoming series on how Sophia became demoted through certain ancient Gnostic Christian groups.

We are going to add perhaps the most important project of all, that of the teachings on the soul as found in our scriptures.

We often talk about Dea and how to worship Her. We speak of the Mythos of the Holy Daughter and how She is our saviouress. We focus on the daily practice of the 21 Virtues of the Janae, which we received from Filianism. But, we have not, in our posts, been focusing on the soul, which is the main body of teaching in our scriptures aside from the love of Dea.

Alongside getting to know Dea and loving Her, the care and nurture of the soul is the fundamental basis of the body of teachings as found in our scriptures. This is where our focus should be. This is how we serve Dea. We don’t serve Dea by constantly arguing about our Faith or by judging others in our lives or by taking on an ‘holier than thou’ attitude. Humility, harmony and kindness are the outward signs of a soul that is striving to be ever closer to Dea. These signs often signify a mature, aware soul; one that lives in service of Dea through service to Her children, the children of Earth.

Our scriptures are chock full of these teachings, these guidelines, these admonishments.  And we would do well to pay great heed to them and take these words into our hearts.

In the Madrian catechism, there are two chapters on the soul, alone. In the Teachings of the Daughter, I counted at least 41 verses which reference the soul. And, of course, the Crystal Tablet is all about the soul.

This is one of many things which differentiates our religion from that of neo-Paganism, Wicca and many New Age religions. Ours is a cosmic, salvific religion. Our scriptures and our catechism teach us deep spiritual principles. They explain to us what steps we need to take in order to help save our souls through the Holy Daughter. It is a full-bodied religion, not one which focuses on how to work with different goddesses or how to perform magick. It is not about the feminist movement nor is it a religion of the world, so to speak. It is the religion of the hidden life of the soul in Dea. And when we truly take the scriptures to heart, we cannot help but find humility and we begin to realize that we really need to work on ourselves, let alone worrying about or judging others.

12) ” Of no single maid (person) shall ye say anything, for it is given to ye to see but the outward part and in the outward part lieth not the truth, but only in the inward being. 13) Therefore, set yourselves not as judges over any maid (person), for there is One alone that seeth all things and She alone hath power to judge. The Light vs 12 and 13, SMR edition.

Not judging others can be one of the hardest things to do and is something that I am trying to work on for my Soul Path. When I am tempted to judge another, I try to remind myself that this isn’t about ‘us and them’, this is about self and other self. That person is One with me in Dea and I cannot judge that person because I don’t know his or her soul; I don’t know his or her reasoning; I don’t know what has occurred in his or her life; I don’t know their mind or their heart or their soul. Only Dea knows. Only Dea has a right to judge. Not me. This attitude can be difficult and humbling. But, it is the right attitude before Dea.

Taken together, the Clear Recital is an exegegis on the inner life of the soul. And so, rather than focusing on perceived differences, perhaps it is time to look to our scriptures and start practicing what they teach us.

We are admonished to live in harmony, in thame’. I know that I am one to talk, believe me, but we are at the point where we should be able to leave our differences behind us and be real witnesses to our Faith through our actions, our words and even our very thoughts.

If we read the Clear Recital with proper care and attention; if we truly take the words into our hearts and allow them to grow in the interior gardens of our souls; if we focus more on serving Dea rather than judging, condemning and being hurtful of Her children, then we are truly practicing our religion.

Our religion teaches modesty in manner, amity towards others, pure thought forms, Love, the proper nurturing of our souls, purity and chasteness of heart, elegance, refinement, the importance of femininity, being virtuous, being mindful of the power of words and that if we do not have Love for the children of Dea, we do not have True Love for Dea, Herself.

I know that I am ready to start changing my soul life. I am ready to let all else go and really begin concentrating on the teachings in our scriptures. I wish to focus inwardly so that exteriorly, I may become a shining beacon of Dea or as it states in both our liturgy and the RoS, a torchbearer: Send us forth upon the world as torchbearers of Your delight. 

Let us be torchbearers by focusing inwardly in the garden of our souls, while keeping our eyes on Our Heavenly Mother.

The Three Loves while not accepted in Orthodox Filianism, is to be found in the Sacred Myths and Rites of the Madrians as well as the New Celestial Union edition and is much beloved by many in our Greater Community. This scripture clearly illustrates that if we don’t love the children of Dea, if we don’t live in harmony with others, then our love for Dea is false.

Let us begin by a careful reading of this the Three Loves and trying to put these teachings into daily practice. This is what our religion is all about. http://theapedia.referata.com/wiki/The_Three_Loves

Why the Janite Expressed Order of the Trinity?

Lundadi/6 Flora

We are sometimes asked why Janites always express the order of the Divine Feminine Trinity as Mother, Daughter and Great Mother. Especially where most Neo-Pagans and Goddessians usually place the order of the Triple Goddess as Maiden, Mother and Grandmother. (We don’t use what we consider the derogatory term of crone.)

ArchMatrona Georgia E. B. Cobb of the Lady of Light Chantry was kind enough to offer the following Janite and Lucienne teaching:

The order of 1. Dea Mother (Sun), 2. Dea Daughter (Moon) and 3. Dea Great Mother (Saturn/Stars) is used because it represents 1. Creation (Beginning-Light-Sky-Above-Heaven), 2. Sustenance (Middle-Love-Land-Across-Earth) and 3. Renewal (Old Ending/New Beginning-Life-Sea-Beneath-Underworld) of our cyclical, seasonal existence, as we know and experience it, in time and space [ex. the creation week begins with Sunday, continues with Monday and ends with Saturday].  We are aware, of course, that, outside of time and space, on the spiritual plane, the order is 1. Great Mother (Life-Saturday-Saturn/Stars), 2. Mother (Light-Sunday-Sun) and 3. Daughter (Love-Monday-Moon).  Remember this, the next time you celebrate a three day, holiday weekend [ex: the upcoming Memorial Day weekend = Saturday-Sunday-Monday].   Rt. Rev. Georgia E. B. Cobb.

And this ties in very nicely for Janites as we observe the ‘Trinity’ days of Foradi/Sat, in honor of the Great Mother, Sunnadi/Sunday, in honor of the Celestial Mother and Lunadi/Monday, in honor of the Holy Daughter as holy days whereby the Great Liturgy is offered according to Season.

We thank ArchMatrona for this information.

Divine Sophia and the Clear Recital Part II

Pomedi/2 Flora

(Please see previous post on upcoming events in the Holy Month of Flora).

Disclaimer: Please note that Janites are not Gnostic, nor do we accept all Gnostic schools of thought or teachings. We are Deanic and so, for the most part, we base our Tradition on the Clear Recital.

Image result for Image of Tara

Janites accept all true Living Stream Forms for Dea such as Tara, the Hindu Goddesses, Quan Yin, etc. For the Janite Tradition in particular, our Form for Dea is the Divine Sophia.

We had been working on Sophian Deanic thealogy for a number of years before I discovered the work of Sorella Roselyn of https://priestessofholywisdom.wordpress.com/ . I was simply amazed that an whole other dimension of Sophian Deanic thealogy opened up through her work. And so, with her work and mine taken together, we continue to explore the correlations of our Recital scriptures with the Mythos of Sophia.

Image result for image of eve mother of all the living

In Part I, we saw how, similar to the Celestial Mother in the Creation Mythos, Sophia is both God and Creatrix. We have also shown how the Supernal Eve, i. e., Zoe-Eve, is the first of Her Daughters or First Daughter. Both the First Daughter of the Creation Mythos and Zoe-Eve were created through the use or metaphor of  water. (See verses 9-10 in the Creation Mythos).

In On the Origin of the World, in which we do not find a Sophia Who is identified with fallen and imprisoned souls as She would later come to be depicted, Mother Sophia sends forth a light-drop upon the water (113-23) which is the conception and birth of Eve, who is the First Daughter of Sophia.  Eve took on bodily form in the Image of the Divine Mother, Sophia.

Image result for image of demeter and persephone

It is important to note that similar to the Recital Mythos which focuses on only the feminine aspects of the classical mythologies, we also focus on the Divine Feminine in the Gnostic texts.

In the earliest texts of many of the Classic Myths, such as that of Demeter and Persephone,  Demeter (the Mother ) and Kore-Persephone (the Daughter) only the Goddesses were present and Persephone went to the underworld of Her own free will. These texts were later changed into the myths as we know them, today.  So, too, have the earliest Gnostics  texts about Sophia become corrupted.  (1)

From the creation of the first of Her daughters or the First Daughter, we move onto the mythology of the snake, which we also find in the book of Genesis and earlier texts such as those of Zoroastrianism, for example, Gnosticism presents a different ‘take’ on the snake.  We must be very careful with the snake and evil queen story in the Mythos of Creation, because Deanism, in general, does not teach Original Sin. Many have misunderstood Chapter II in the Creation Mythos to be describing an original sin committed by the First Daughter after having been tempted by the snake.  [Please see 2)]. In Gnosticism, the snake also makes an appearance, but we accept the teachings of the Mythos as it is told in the Recital.

Image result for divine sophia doveImage result for image of sophia daughter of wisdom  (I love this image. The book may be found here: https://www.amazon.com/Mary-Divine-Sophia-Salvation-Universal/dp/0994007787  (Please note, I have not read this book, but the description alone shows how widely and varied is the modern day worship of Sophia.)

Moving on to the Mythos of the Divine Maid or Holy Daughter, we see Our Lady, the Celestial Mother, brooding upon the Primordial Waters like a Dove. Of course, in Christianity, the Holy Spirit, Who is Feminine, appears in the Form of a Dove, which, at that time, would have been readily recognizable by the people as a symbol of the Goddess, of the Divine Feminine. It would not have been understood as a male symbol, never. Sophia is not just present in the Gnostic Mythos, She is the Holy Spirit of Christianity Who takes the Form of a Dove.  We also see Sophia as the Holy Spirit in certain aspects of Judaism. (3)

In Janite Tradition, Mari-Sophia (the Celestial Mother) is the Great Dove of the Waters. Zoe-Sophia (the Holy Daughter) is the Gentle Dove of Peace as well as the Dove of the Sacrifice.  Both ‘Great Dove of the Waters’ and ‘Dove of the Sacrifice’ stem from our RoS and Great Liturgy.

As an aside, scholar Rose Horman Arthur, in the Wisdom Goddess, reminds us that speculation on Sophia is very much older than Christianity. She goes on to say that ‘when Philo writes of man’s becoming divine by union with Sophia, he is not to be interpreted as presenting a new theological trend in sophialogy, which was forming already before the book of Proverbs was written.” The worship of Sophia is nothing new and certainly is not limited to, nor is it derived solely from Christianity. Rather, the Gnostic Christians took the pre-Christian Sophia and turned Her into a fallen divinity. They took the Daughter of Wisdom and turned Her into ignorance, folly and passion. (Words they actually used to describe Her.)

Returning to the Mythos of the Holy Daughter, we see that the Divine Mother has conceived and birthed an Holy Daughter. Time does not permit me to share all the Gnostic texts which speak of Sophia as the Holy Mother. So, suffice it to say, that from Mother Sophia or as we know Her, Mari-Sophia is born the Holy Daughter, Zoe-Sophia, She Who is the Daughter of Light.

Next comes one of my favorite scriptures, the story of the Three Princesses. In the story, the Genia or Jana before Whom the princesses lay their gifts, thealogically declare the three main titles of the Holy Daughter.

When the first princess lays her crown of gold at the feet of the Jana, the Jana declares, “the Holy Child shall be Princess of all the World“. (24)  The Holy Daughter is Princess of the Cosmos. She is Princess before She is crowned Queen of Heaven upon Her resurrection. It is the same with Daughter Sophia. She, also, will not be crowned as Queen of the Pleroma until after Her resurrection. And so, until She becomes Queen, Daughter Sophia is Princess of the World/Cosmos. In icons, statues and other imagery, she is often shown wearing a crown: Image result for image of statue of divine sophia  https://www.sacredsource.com/Sophia-7-3_4/productinfo/SOF/

When the second princess lays down her silver crown, the Jana states: the Holy Child is the Daughter of Wisdom, Herself. (27)  ‘Lower’ or Daughter Sophia is literally the Daughter of Wisdom and that is how She is known.

    (Image result for image of divine sophia holding chalice

The above image hangs above my hestian altar and will hopefully hang above all future public Janite altars. (Hestian refers to ‘of the hestia’ which is a home that has been blessed, consecrated and anointed in the Name of Dea. )

Finally, when the third princess lays her crystal crown upon the ground, the great Jana states, the Holy Child shall be Priestess of all the World. In icons and paintings of Sophia, She is depicted as holding a chalice and usually, we read Her words from Proverbs: 9:5, “Come, eat of my bread and drink of the wine I have mixed. (When Wisdom speaks in Proverbs, that is Wisdom Personified… Primordial Wisdom Who is Sophia, Wisdom.) And so, in Proverbs, She acts as our High Priestess.

Before moving on to the next section of the Daughter Mythos, in part III, we shall show how the Seven Jana come from Divine Sophia.

May Our Lady Bless you,

Blessed is She.

  1. http://www.mother-god.com/demeter_and_persephone.html

2) http://www.mother-god.com/original-sin.html and http://www.mother-god.com/christianity-original-sin.html

3)https://www.beth-elsa.org/Worship/Sermons/Guest_Speakers/Do_Jews_Believe_in_the_Holy_Spirit_01_15_10 (While the article, in its entirety is recommended, please read the last paragraph.)