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).


  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



Orthodox Filianism…What Does it Really Mean?

Rosadi/Day of the Flower Moon

O, Agia Vicka, Jana of Courage, Strength and Valor, be with us.

Flower Moon

Tonight is the Full Flower Moon. The RoS may be served using the Preface for the Holy Daughter  for Spring. https://deanic.com/the-rite-of-sacrifice/.

What is Orthodox Filianism?

Until the recent arrival of Wicca, Goddess and Neo-Pagan religions, if a person wished to belong to a religion, they accepted and followed the belief system and the canons (church laws) of their Church, be it a small bible chapel or a large mainstream church like Roman Catholicism, Orthodox Christianity and so forth. They also strove to follow the moral and ethical strictures of the religion in question. It was unheard of to ‘pick and choose’ what you wanted to believe or not to believe. What some have termed, a cafeteria-style religion. 

How do we compare Deanism, Filiainism and Orthodox Filianism?

Deanism, in general, is similar to modern Wicca in that Deanism has a tendency to be very eclectic and it can mean different things to different people. The basic, fundamental premise is a belief in Dea as Supreme Being and coming to know and to love Her. But, in contrast, unlike Wicca and general Deanism,  Filianism is not eclectic. It is not diverse. Filianism means certain things. To be a member of the Filianic religion means certain things.

In its strictest sense, Deanism, let alone Orthodox Filianism,  does not include the worship or honoring of male deities. Modern Deanic Traditions might abide by the Living Stream guidelines or they might not. They may or may not include the Filianic Creed, the Filianic-Madrian Scriptures (now referred to as the Clear Recital or the Recital), the Janae/Janati or any other number of our beliefs, doctrines and practices.  They may be Trinitarian or they might worship the Mother, only. The basic common denominator amongst Deanists is that Dea is Supreme Being and there are none beside Her.

What about Filianism?

First of all, Filianism is not a feminist religion.

 It is a common misunderstanding that Filianism is a feminist religion. The Chapel, itself, has specifically stated in the past that Filianism is a feminine and not a feminist religion. Orthodox Filianism is not feminist.  Past articles on the CMG (Chapel of Our Mother God) often contrast Filianism with ‘feminist goddess religions“.

In addition to the religion being all Feminine in its Deity and basic belief system, the inherent Filianic culture is not so much feminist as it is feminine.  Indeed, the customs and culture of Filianism is incredibly feminine.  We rejoice in this celebration of femininity. The culture of a religion is the fullest expression of its defining quality

In order to consider oneself Filianic, a person must be able to fully accept the Creed. This includes accepting the Sacrificial Daughter because to be Filianic literally means to be ‘of the Daughter’ and this implies a belief in Her Sacrifice.

Even more so than Deanism, to be Filianic means that no male deities are worshiped. If a person honors or worships male deities, they cannot rightly claim they are Filianic. They might be Deanic according to the modern interpretation of the term, (as long as they believe that Dea is Supreme), but they are not Filianic.  Knowing this, I tend to find it a bit perplexing when I hear about devotees who refer to themselves as being not just Filianic, but Orthodox Filianic, and yet, they worship or honor male gods. This is not part of Orthodox Filianism, which is Filianism in its strictest form. (This issue is clearly stated.http://www.mother-god.com/filianism.html).

Filianism uses only Living Stream images for Dea.  (http://www.mother-god.com/pagan-h.html).  There are thealogical reasons for this and this is one of the things which separates Filianism from neo-Paganism, Wicca and New Age Goddess Traditions.

While Filianism makes clear that Pagan goddesses may not be used for Dea, the Chapel is more lenient about using non-Living Stream Images/Forms for the Janae/Janyati due to their relevant symbolism. But Janites have elected to use only angelic forms or images for the Janae.

Being Filianic includes the responsibility of helping to channel the Love of Dea into the world from a standpoint of Pure Love and service to others; the daily practice of the Virtues, and following the instructions on the care of the soul as found in the Clear Recital.

On a personal note, when I first came into the Faith about 8 years ago, I entered through Filianism.  But, over time, there were certain Filianic doctrines with which I was not in agreement. And, due to the fact that there were doctrines and a part of the Creed with which I didn’t agree, I realized that I could no longer consider myself to be Filianic. As a past Filianic bishop once explained, Filianism means certain things and you have to be able accept the Creed. And so I was honest and I stopped referring to myself as being Filianic.

Within the past year, I have been able to work through many of these doctrinal issues with which I was not in agreement.  Due to recent clarifications on the doctrine of Original Sin and the doctrine of the death of the Daughter, I am now able to accept the Creed and the scriptures, in full. (Janites add belief in the Janae to the Creed.)

My only remaining issues with Orthodox Filianism is that basically, not only I do not accept the idea of the Janae as being ‘intermorphs’, (an idea which was not found in Madrianism),  I do not accept the idea that the masculine Principle and Quality does not survive death.

I don’t mean to make light of these teachings; there are reasons for them. But, on a personal level, I don’t accept them. I believe the Janae are Female, but they are not intermorphs.

And, I believe that Dea created both females and males and that they are spiritually equal. I believe that both go to Avala and after the karmic reincarnation cycle, they are assumed unto Eternal Life. What happens to the Principle/Quality of Gender (which is not the same as biological sex) once it reaches the greatest heights of Perfect Union with Perfection, Herself? I don’t know.  This is not something that has been revealed to us by God and no-one has come back from the Realm of Perfection to tell us.

But, I am now in accord with all the main doctrines.

So, in essence,  someone who is Orthodox Filianic would not include the worship or honoring of any male gods. An Orthodox Filianic would not believe that a person may survive death in a male state of being. And being Orthodox Filianic means that you believe in the Sacrificial Daughter and everything else as stated in the Creed. (Having a creed and doctrines helps to protect the integrity and intrinsic identity of the religion itself. ) And most of all, aside from loving Dea, being Filianic means a concentration on  purifying the soul and living in kindness to others. 

 If one is looking to Filianism as being a feminist religion, then quite honestly, I think they are missing the point.

Being Orthodox Filianic doesn’t just mean that you use the Filianic names of the months, days and feast days and belief in Dea; it means a lot of things.

If a person is interested in Orthodox Filianism, Race Mochridhe of

http://apronstrings.racemochridhe.com/, would be a good person with whom to speak. And you may also ask questions of the Daughters of Shining Harmony. You may find their contact form, at the bottom of their main page: http://www.mother-god.com/.