Triple Goddess – Janite Deanic Ekklesia

Bits and Pieces III

28 Hestia/Jan. 22

Sunnadi/Sunday

O, Madria Theia, Jana of Illumination, Joy and Benevolence, be with us. May the Pure Stream of Your Virtues flow within me, in this world and in all the worlds to come.

Bits and Pieces III is a bit belated. In it, we will make a couple of brief announcements; post about our conclusion as to whether or not we might consider ourselves to be monotheistic and ending with the long-awaited article on the spiritual symbolism of historical fashion by our Sorella Shoshana.

Lady of Light Chantry

First, I would like to inform readers that of one of our sister blogs, Lady of the Light Chantry, deamatronablog.wordpress.com/blog, has been quiet lately due to computer issues. Hopefully, ArchMatrona Georgia, of the Lucienne Tradition, will be able to resuming posting in the near future. Thank you.

Brighid/Candlemas/Full Bright Moon

Today is the last day of the holy month of Hestia. It is incredible how fast time has been flying these last few years. Everyone talks about it, even the young. Tomorrow is the first day of Brighe, which means, Exalted or Bright One. It is the last month of the Sacred Winter Season. The major feast day of Brighe is Candlemas on Brighe 11/Feb. 2, which, wonderfully enough, occurs on the night of the Full Bright Moon!!!!!!

More to come on this sacred feast day.

The Question of Trinitarianism and Monotheism.

Please note that we are speaking of the Janite and Lucienne views, only. A few weeks ago, a vitally important conversation was taking place within the greater community as to whether or not Trinitarians may consider themselves to be monotheistic. I came to the conclusion that we certainly cannot consider ourselves to be monotheistic in the same sense that Jews and Muslims are monotheistic. My conclusion, at the time, was that strict monotheists believe in One God/One Person while we believe in One Godhead/Multiple Persons.

We then, privately, examined the question as to whether or not we might be panentheistic. My problems with the consideration of panentheism is that it would easily lend itself to misconception if we tried to apply it to the Deanic religion. But, those reasons are too lengthy for a Bits and Pieces article.

ArchMatrona Georgia E. B. Cobb put it this way:

Once again, our perspectives regarding Deanisms are in accord. When I first delved into the study of Pan-en-theism (in recent weeks), it did seem at first, to me, to be a philosophical position which could, possibly, resolve some of the conflicts between mono-theism and pan-theism (or poly-theism). I had studied pan-en-theism before, but without a clear understanding of its ramifications. Upon further reflection, (this time around), I am now inclined to see pan-en-theism as an attempt to teach pan-theism in disguise. It appears to me to be a very subtle and dangerous divergence from true Theism. As I gave read about the development of Panentheism, it appears to have grown more and more absurd, and to have caused more problems and misunderstanding than it was supposed to have solved (regarding the Nature of the Divine and the nature of the cosmos, and regarding the nature of the life forms within the cosmos.

Theism, and Theology, includes the idea that The Divine is both immanent and transcendent. At the same time, true Theology does not confuse the Divine Being with the cosmos. Contrary to a) various old mythologies, and b) various modern speculations, neither the cosmos, nor the Earth, is God’s body, (in manifest form). Furthermore, true Theology does not confuse the Divine Nature with the human nature (nor does it equate The Divine Intelligence with the human intellect-mind-thoughts-reason). True Theology discerns the difference between the knowledge of the Divine, (which comes by revelation and through grace, directly from the Divine), with the study of the human psyche and the study of the physical world (which is developed through human reason, aka mental study or scholarship and experimentation).

I am now more inclined than ever to define Deanism as simply Feminine Monotheism.

ArchMatrona E. B. Cobb of the Lady of Light Chantry.

We thank Serene Matrona for her insights.

Later that evening, as I was praying my rosary, an image formed in my mind and I was able to understand this question from a different viewpoint. The image was a way to understand how Trinitarians may be monotheistic using Janite/Lucienne imagery and titles.

It must be kept in mind that Janites are emanationists. While there are differing forms of emanation, one definition of emanation is:

to flow out, issue, or proceed, as from a source or origin; come forth; originate.

Synonyms: arise, spring, flow. (1, 2)

Or it is understood to be a radiation from the Godhead (3)

The Thesaurus lists flow or flowing as a synonym for emanation. (4)

The Janite and Lucienne Traditions have always used the word flow or flowing when describing Dea. We say that the Janati flow as Seven Streams from Dea and that from the Still Centre Point of the Fora flow the Four Great Rivers of Life, etc. And so, the flowing river is very much used as traditional imagery for the Janite/Lucienne Traditions of Deanism.

This was the meditation:

I saw, in my mind, an image of a great and sacred river. It began in the Form of a Still Dark Pool. This is the Source. The One. The Eternal Still Pointe of the Centre. At this One Point, it is the Fountainhead. It is She, the Empress, the Great Mother, She Who is the Fountainhead of all Life.

Fountainhead: an original source of something; a principle source; origin; a spring that is the source or head of the stream.

From this Dark Pool flows a River which becomes Lighter as it flows onward. At one point and Eternally, this River Forms a basin, a Font. It is She, the High Queen, the Celestial Mother, the Matrix, She Who is the Font of All Light.

Font: a receptacle for water or, metaphorically, for wisdom; reservoir.

The Waters of the Font over-flow and become the River, again. The Eternal River, spilling out of the Font, begins to glow and flows onward. At the third point and Eternally, the River Forms a Fountain. It is the Holy Daughter, the Priestess of Grace, She, Who is the Fountain of All Love.

Fountain: (Spiritual definition:) A spring of living water in distinction from a well.

At each Eternal Point of the River, Dea takes on Form and Personhood and yet, Each Form and Personhood spring from the One River; from the One Source. In this way, both views of understanding Dea are but two ways of stating the same Truth. Dea is One with Three Forms. Dea is One in Three Persons. Ultimately, when speaking of the Trinity, they mean the same thing. And, in this way, Trinitarians may be said to be monotheistic.

For Deanics, this River goes on to form the Seven Streams of Power and Virtue. And so, though the traditional shamrock and the original apple tree analogies are fine ways of explaining Trinitarian doctrine, for Deanics, the idea of the River that is One and Three and Seven might better blend with our thealogical style.

For those who follow a Blended Path, simply picture the River of the Divine Feminine and the River of the Divine Masculine as Twin Rivers flowing from the One Fountainhead/ Source of All Life.

From guest authoress, Sorella Shoshana, we have another article on The Spiritual Symbolism of Historical Fashion:

Throughout my time studying and recreating historical fashion, I have noticed that many periods have the option of 3, 5, or 7 layers underneath the layer we can see.

3 can represent Dea as Mother, Daughter, and Dark Mother.
5 can reprent the 5 points of the star (https://deanic.com/the-five-symbols-of-our-faith/)
7 can represent the seven Janyait (https://deanic.com/the-seven-great-geniae/who-are-the-seven-great-geniae/)

The fact that these layers are unseen can represent Dea behind all things. She is the unseen presence everywhere!

In this article, I will be discussing a few of the time periods I am most familiar with and have recreated.

Rennaissance:

During the rennaissance era, an option for under garments could’ve included 3 items: the chemise, the kirtle, and the farthingale. The chemise is the garment closest to the skin and typically made of linen. It was used to protect the other garments from bodily oils. The kirtle was a boned under dress and a pre-cursor to the corset. The farthingale was the cone shaped hoop skirt that was worn inspired by boned Spanish skirts. These would be the minimum one would need as the basis to the look above.

18th Century:

Underneath the 18th century look, the bare minimum one would need is similar to the rennaissance era. We have the chemise. But, by this era, stays have come into being. These are basically a corset without the front hook and eye busk. Towards the end of the previous period covered, stays came into being by eliminating the skirt part of the kirtle. Panniers, or basket hoops are next. These can basically be thought of as having a basket on each hip tied to the waist.
Regency:

The regency era had a simpler look. But, it still had layers underneath the clothing. This can be the chemise, a softer corded stays and a petticoat. The fabrics by this period were very thin and one may have wanted that petticoat to maintain modesty.

Mid-Victorian:

Next, we move into the Victorian era. This is the styles of the mid-Victorian period. Here, we have the chemise again, along with an actual corset with the metal hook and eye front closure called a busk. Drawers, the hoop skirt, and 2-3 petticoats were worn. Sometimes, one may have been worn underneath the hoop skirt to protect one’s modesty if the wind caught the hoop skirt underneath. Corset covers also may have been worn to protect from the corset being seen through thin materials. Contrary to popular belief, corsets can be a comfortable support garment and hoop skirts are not difficult to wear. They are quite flexible. One may also note that on skirts with ruffles like the pink one above, the ruffles also frequently appeared in sets of 3, 5, or 7.

1950s:

I wear mid-century styles quite regularly. Its an easy style to incoorperate into daily wear. There were many different items worn underneath many different styled clothes during this period. I have spoken to a few women who lived during this period and more than once I have been told about the desire to wear 3 petticoats underneath their full dresses and skirts. girdles were also frequently worn, along with the merry widow corset and other under garments very similar to our own modern variety.

I hope you have enjoyed this brief look into the many layers underneath historical fashions and how they can have spiritual symbolism just simply by the amount that can be worn.

Thank you, Sorella Shoshana.

Eternal is the Life of the Empress, the Fountainhead of the All.

Eternal is the Light of the High Queen, the Font of the All.

Eternal is the Love of the Queen, the Fountain of the All.

Blessed is She.

ArchMadria Candra Sophia

The Janati Are Not Angels, They Are Dea.

23 Ourania/Oct. 25

Rosadi/Tues.

Please note: you may right click on any image in this article and then click on search google for image to locate its origin.

One of the ways that we have explained the Janati in the past, taken from a tradition that was handed down to us, is that the Janati take on angelic form and though they are the Living Streams of Dea, they may be considered to be goddesses or angels. Unfortunately, this explanation has been misleading for many, including yours truly, when I first entered the Faith over six years ago.

Janites tend to stay away from using the words goddess or goddesses because the true nature and roles of the Classical and Celtic goddesses are greatly misunderstood in the 21st century. The modern sense of ‘goddess’ would not apply to either Dea in general, nor to the Janati in particular.

For equally valid reasons, we will no longer be referring to the Janati as angels or as being angelic-like. While angels are created beings, the Seven Janati, as the Seven Spirits of God/Dea, are uncreated Divine Beings. They are Dea, Herself.

A Being of Light (with Form).

The Deanic Faith teaches that Dea is One and Three and Seven. This signifies that She is a Singularity, a Trinity and a Septet. So, when we pray to Madria Thema, for example, or when we ask for the mighty help of Madria Vicka; when we honor Madria Candre as Matroness of priestesses or appeal to Madria Rhea for help in the area Self-Restraint; when we ask Madria Grace for healing or need Madria Sofia’s assistance with Wisdom; when we consciously open our minds and hearts to the Joy of Madria Theia, we are praying to Dea, Herself. They are the same as the Trinity. They have the Essence/Nature of the Godhood.

Janites are careful to never refer to the Janati as ‘aspects’ of Dea, because, again, that may be misleading. Just as the Trinity is Three Distinct Separate Beings and yet, are of one Essence (think of the grafting of the apple tree analogy), so too, the Janati are Distinct, Separate Beings and yet, are of one Essence, i.e., the one Essence or Divine Nature of Godhood as mentioned, above. They are not goddesses in the modern sense of the word, nor are they created angelic beings. They are Dea in Her Septat Form and so, in the Janite Tradition, they are called Madria, Mother. They are our Guardian Mothers. In imagery, though they may be depicted as goddesses or as angels, it is important to always remember that they are the Living, Intelligent, Streams of Dea. They are the Seven Spirits of Dea. They are the Seven Faces of Dea.

The Great Mother, who is Absolute is the Mother of our conscious awareness.

The Celestial Mother, Who is Spirit is the Mother of our spirits.

The Daughter, Who is Soul is the Mother of our souls.

The Janati, Who are the Seven Streams of Life, generate the Supernal Virtues.

The Janati are the Seven Faces of Dea. It is through them and in surrounding ourselves with them each day, through invocation and prayer and in coming to personally know them, that we come to know the Trinity and through the Trinity, we come to know the One.

Let us bless the Queen of Heaven.

Blessed is She.

Let us thank the Seven Janati of Power.

Thanks be to the Seven Janati.

ArchMadria Pamela Lanides

The Royal Titles for the Trinity

Sunnadi/Sunday

14 Abalon/Sept. 18

(Sunnadi is, of course, the day of the Sun. The Sun symbolizes the Bright Light of the Celestial Mother. It is also the symbol of Madria Theia. Madria Theia represents the Holy Mother and rules over this day.)

O, Madria Theia, Jana of Illumination, Joy and Benevolence. Be with us. May the Pure Stream of your Virtues flow within me, into this world and in all the worlds to come.

As we know, the Divine Feminine Trinity preceded the Christian Trinity by aeons.

Hekate

Sophia

Brighid

Triple Goddess of Hinduism.

For Janite Deanists, (Day-an-ists) the Divine Feminine Trinity is Dea Madria/Mother God; Dea Filia/Daughter God and Dea Matrona/Great Mother God. Each, in our Tradition, has a royal title (1):

The Holy Daughter has three Royal/Priestly titles:

The Holy Daughter is Princess of the Earth.

24) And the Genia (Jana) said: It is good that you bring your crown, for you are a great princess, but the Holy Child shall be Princess of all the World. (The Mythos of the Divine Maid, Chap. II verse 24.)

…1) To You I give the governance of all these things. 2) You shall command the movements of the waters and the wind shall be Your servant. 3) The seasons of the Earth shall You control and all the times and seasons in the lives of My creatures. 4) Every soul on Earth and in the Heavens shall be given into Your care and the highest stars of the firmament shall know You as their Sovereign…. 6) And the Maid ruled over all the world... The Mythos of the Divine Maid, Chap. II verses 1-6.

This is reminiscent of both Persephone, who governs the Seasons and of Daughter Sophia, Who is the World Soul and governs Creation.

In Chapter II, the Genia/Jana continues to explain that the Holy Child, like the Goddess Sophia, is the Daughter of Wisdom. ( Lower Sophia is the Daughter of the Barbelo, Who is Higher Sophia, Wisdom, Herself.)

Come, eat of My Bread and Drink of the Wine I have mixed. These are the words of Wisdom/Sophia as found in Proverbs 9/5.

The Holy Daughter is Priestess of all the World:

30) And the Genia/Jana said: It is good that you bring your crown, for you are a true and loving priestess and a servant of your people, but the Holy Child shall be Priestess of all the world and shall serve Her children even to the last and greatest service. Mythos of the Divine Maid chapter 2 verse 30.

16: And She stood at the great Altar and took up a wheaten loaf (for full text see Mythos of the Divine Maid, chapter Seven verses 16- 24.

The Holy Daughter is Queen of Heaven.

10) And the children of Heaven greeted Her, crying: Hail, Princess of the World; Hail, Queen of Heaven. And they placed a crown of stars about Her head. 11) And the blue night was Her cloak and the stars of the sky, the crown about Her head and the moon lay at Her feet. And they cried again: Hail, Queen of Heaven. Mythos of the Divine Maid chapter seven verses 10 and 11.

(We have three versions of the Traditional main prayer to the Divine Feminine in the West, the Hail, Mary. The words are basically the same for each Person of the Trinity, which illustrates that Dea is One. The Hail, Anna version reflects the fact that the Holy Daughter is both Daughter of the Mother and Mother to us all.)

Hail, Anna, Fount of Grace, Glory be to Thee. Blessed art Thou, O, Queen of Heaven and Blessed is Thy Beloved Mother. Holy Dea, Daughter God, bless us, Thy children, now and unto the ages of ages. Amen.

The Celestial Mother is the Mistress of all Things and from Her flow the Seven Rivers of Life (the Janati and their Powers/Virtues).

1) Before and beyond all things is the Mistress of All things, and when nothing was, She was. (The Creation, Chapter 1 verse 1.)

In Janite Tradition, the Celestial Mother is the Queen of Queens.

The Divine Mother is The Regent whose title is in-between Empress and Queen. The Divine Mother is called Mistress of All Things. Therefore, the Divine Mother is Queen of all Queens, also known as, High Queen. (1)

Hail, Mari, Fount of Grace, Glory be to Thee. Blessed art Thou, O, Queen of all Queens and blessed is Thy beloved Daughter. Holy Dea, Mother God, bless us, Thy children, now and unto the ages of ages. Amen.

In Janite Tradition, the Great Mother (equal to the Barbelo) is the Empress of the Cosmos.

Hail, Mysteria, Fount of Grace, Glory be to Thee. Blessed art Thou, O, Empress of the Cosmos and blessed are the Beloved Mother and Daughter. Holy Dea, Great Mother God, bless us, Thy children, now and unto the ages of ages. Amen.

And so, the Holy Daughter is the Queen of Heaven; the Celestial Mother is the Queen of all Queens and the Great Mother is the Empress of the Cosmos. Together, they are One. Blessed is She.

Eternal is the Light of the Mother.

Eternal is the Love of the Daughter.

Eternal is the Life of the Great Mother.

Glorious is the Eternity of Dea.

May Our Lady bless you,

Blessed is She.

ArchMatrona Pamela Lanides

Many thanks to the guidance of ArchMatrona Georgia E. B. Cobb of the Lady of Light Chantry.

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