Fundamental Thealogy Triplicitarian & in Devotional Practice Trinitarian

Déanism (Day-ah-nism) can be said to be Feminine Monotheism. Déa, the Feminine Supreme Being is the Ultimate Source of all potentiality. Déa is All that is and All that is not. In Eternity, the everlasting Now. She is the Matrix, Creatrix and Generatrix of the Universe, a belief which heralds from deep antiquity and so She is worthy of our love, worship and devotion.

If we truly believed the above statement with our Whole/Holy being we would be enlightened and united with Déa.

This is the true nature of evil – the imaginings of our finite human minds that we are separate from Déa and evil actions in wandering further away from Her spiritually. She who is the State of Perfect Harmony/Balance, Eternal and Infinite.

As humans we have limited minds, finite knowledge, we think about why we are separate from Déa (Creation, the soul journey, Déanism, in general, does not teach Original Sin. [1]) and how to relate to Déa.

We may know that Déa is our Mother, for when we turn to Her, She reveals Herself to us, and when we come to Her in prayer, She receives us and speaks to us unmistakeably and constantly.

So we then wonder whether Déa is Transcendent or Immanent.
Definition: transcendent
1.2(Of God) existing apart from and not subject to the limitations of the material universe. Often contrasted with immanent.
Definition: immanent
1.1 (of God) permanently pervading and sustaining the universe.
Often contrasted with transcendent

Therefore, we have thought of three differing Forms of Déa.

Next, we decide whether these can be defined.
1. Triplicity refers to one being who has three forms. Examples include the triplicate goddesses (Matres) found in continental Celtic iconography, which appear as three identical maidens. Another example is early versions of the goddess Hecate, who appeared in early Greek art as three identical maidens standing around a pillar. In a triplicity, the membership in the group overshadows the individuality of the members of the group. The individual members of a triplicity have lost almost all of their individuality in the group identity, thus they appear identical or nearly identical. [2]

2. A Trinity or Tri-unity
Triads and triplicities are two ends of a spectrum which ranges from complete individuality to complete unity, respectively. Between these two poles is the “triunity”, or trinity, the three-in-one. (To avoid confusion with the Christian concept of trinity, I will use the term “triunity”.) A triunity refers to one being with three distinguishable “persons” or aspects. A triunity differs from a triad in that the whole of a triunity is greater than the sum of its parts, while it differs from a triplicity in that the identity of the whole (the triunity) does not subsume the identity of the parts. In other words, the unity of the whole could not be expressed in the absence of the individuality of the parts.
Obviously, the best example of a triunity is the Christian “Trinity”: Father, Son, and Holy Ghost. Another example is the Hindu Trimurti, the three aspects of the ultimate unknowable reality, Brahman – Brahma (creator), Vishnu (preserver), and Shiva (destroyer). While there are many examples of triads and triplicities in ancient art and myth, true triunities are rare. Graves’ Triple Goddess is an example of a triunity, the paradox of three goddesses in one and one goddess in three. [2]

3. (Never a Triad in Déanism which refers to three separate beings who are united in some relationship. Together, the triad expresses some limited sense of completeness or perfection, but not unity. The individuality of the members of the triad remains dominant.) [2]

The Koré Di-Jana Ekklesia a.k.a. Janites use this archaic definition of Triplicity:
1.1 archaic mass noun The state of being triple. Threefold. [3]
There is an important thealogical difference between Trinity/Tri-unity of One in Three differing Persons/Aspects and Triplicity of One becoming Three Forms. We do not consider the modern pagan definition of Triplicity which may imply One in Three Persons.

The Koré Di-Jana Ekklesia a.k.a. 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.

In our fundamental thealogy, we are Triplicitarian due to the teachings that we have privately received from an early source. This is one of the founding Madrian Orders: Ordo “Lesser Known” Ekklesia Madriana. It is from them that we learned that Déa is One with Three Forms rather than being a Trinity of differing Persons/Aspects.

“For the Truth is simple and easy, and it is that the Divine Triplicity has Three Forms, and yet They are One; and alone is God our Mother, and there is no other deity but She. Blessed is She.”

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 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.

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.

Because this Triplicity Divine Reality of One becoming Three Forms is too difficult for our finite minds to fully grasp, Janites relate to Her, in our praxis or devotional practice, meaning in our worship, our prayers, our devotion and in our feast days, in a very highly Trinitarian manner, as if She is a Trinity of Three differing Persons/Aspects though we know that She is not. [4]

[1] “What we need to understand is that every legitimate religion accepts that there is a fundamental flaw in the human condition. If there were not, we should not require “religion” since we should already be in a state of Perfect Union, or “nirvana”.

The Western concept – in Christianity, original sin – tends to stress the “moral” or volentive aspect, while the Eastern concept (including that of the ancient Greeks) tends to stress the sapiential. In other words, the West tends to regard the human flaw as essentially “sin” while the East tends to regard it as essentially “folly” or “ignorance”.

It should be understood that this is a question of perspective.

It will be readily seen that the volentive, or “sin” perspective corresponds to the Path of Love, focusing on an act of willful and disobedient separation from our Beloved Mother, while the sapiential or “ignorance” perspective corresponds to the Path of Light, seeing the Human Flaw as essentially the loss of our integral Knowledge of the Divine.

…the term khear [Filianic], or kear [Madrian].

The word means a gap or chasm, and also a crack or flaw. As it says in the note on The Secret of the World, a fundamental Scripture dealing with khear:

The word khear means an abyss, but also a crack or gap. The fundamental “khear” is spoken of in the second chapter of the Mythos of the Divine Maid: 2 For a terrible abyss had opened to lie between the world and She, and Her creatures could not look upon Her brightness.

And since the macrocosm of the Total Cosmos is reflected in the microcosm of maid, this Abyss, or khear, is found in every human heart, where it is at once that which separates us from Our Mother God and the fundamental “crack” or flaw in our souls.”

[2] Goddess Triads, Triplicities, and Trinities by John Halstead