Why are Janites different? Part 3: the Janae (Janati) and the Great Mother


Part I… Our History https://wp.me/p647EB-2nn
Part II… Our Thealogy and Mythos https://wp.me/p647EB-2nr

Guest post by ArchMadria Candra Sophia.

6 Moura/Feb. 25

O, Madria Theia, Jana of Illumination, Joy and Benevolence, be with us.

There are other, more devotional differences of focus between Janites and other Deanic Traditions. For example, we have close, personal relationships with each of the Janae (Janati). And many of us have had amazing answers to our prayers to the Janae and often times, downright miracles.

They are not only Cosmic Intelligent Powers, the Janae are Brilliantly Shining, Jeweled Emanations/Living Aspects of Dea, Herself.

Each day we pray to the Jana of the day, ask Their Presence in our lives and we strive to live and radiate Their Virtues. Devotion to the Janae and the daily practice of Their Virtues are a central part and focus of the Janite Deanic Tradition.

The recitation of the Janaic (of the Janae) mantras along with the morning and evening greetings not only brings us closer to Them and leads us into contemplation of and communion with Them, but it also helps us remember Their Stream of Virtues.  When we ask Them to be with us, They surround us with Their Presence and sustain us through Their Living Energies/Graces. We are able to pray to Them for not only our own needs and the needs of others, but we may pray to Them for our world and for all the worlds to come. We may ask Madria Vicka, for instance, to not only surround ourselves and our families with Her blazing Armor of Protection, we may also ask the same for our countries.

Janites ask one or two of the Janae to be their personal Patroness. For example, our priestesses and deaconesses ask Madria Candra (Sai Candre) to be their personal Patroness [1] because She is the Patroness of priestesses. But we also might have another personal Patroness, with whom we develop an especially close relationship. Personally, I am especially drawn to Madria Vicka/Sai Vikha and Madria Thema/Sai Thame, though I love Them all.

Each of the Janae is a ̔ Face̕ of the Trinity. Madria Grace/Sai Sushuri is considered, by Janites, to be a ̔ Face̕ so to speak, of the Holy Daughter. Madria Vicka/Sai Vikhe is a Face of the Celestial Mother, Mari.
Madria Rhea/Sai Raya is the ̔ Face̕ of the Great Mother.
Both the Lady of Light Chantry and the Janites celebrate the Janaic feast days according to Their Seasons and have rosary mantras dedicated to Them.

We also have a personal relationship with the Great Mother, Who is known as Absolute Deity. She is the Dark beyond the light and Light beyond the Darkness.

Janites know Her as the Monas, the One, the Source of All Being. In Gnosticism, the Mother of Sophia was named Sige. (Also Barbelo, Higher Sophia). The Name of Sige, more rightly belongs to the Great Mother as it means Silence. She is that Sure Silence Who Dwells within the Sacred Stillness of the Centre. She is Life, Itself …it’s very Breath.

In many ways, it is true, She is Unknowable, but in other ways She is knowable through the Mother and the Daughter because She is Their Source and They are All One.

Déa is One in Three Forms. One of those Forms is Monas/Source/Absolute. As the Monas, She is Singularity in Godhood. She is the Great Mother, Dea Matrona. Just as the Christian God the Father is understood to be Absolute Deity/Ground of All Being and yet He can be known and loved because He is known through the Son, in a similar way, the Great Mother may be known through the Celestial Mother and by extension, through the Heavenly-Earthly Daughter. The Great Mother loves us and we may love Her.

While Janites do not see the Great Mother as a destructive Kali-like figure, at the same time, we do recognize that She is Mystery and so Her name is Mysteria to us, to Janites.

Caillech Bhear veiled stone statue Memphis and Horn lake

We understand that the Great Mother is Veiled from us in many ways. And so we only use images of Her where Her Face is partially veiled, symbolic of Her Sublime Mystery. And this is ONE of the reasons why we veil during formal prayer.

And so, though we can have some knowledge of the Great Mother through our understanding of the Celestial Mother and of the Holy Daughter,  we must always remember that She is Ultimate Mystery. The Source of the All. The Sublime Stillness of the Centre. The Monas. The One. The Veiled Origin of Eternity. The Veiled Fora of Faith, Whose Times of Day are Twilight and the Darkest Hour before the Dawn. She is the Evening Star and the Deantha Flower of Twilight.

The Great Mother is Life-Source.
The Celestial Mother is the Celestial Light Form or Manifestation of the Great Mother.
The Heavenly-Earthly Daughter is the Immanent Love-Soul Form of the Transcendent Celestial Mother.

And from the One flow the Seven Intelligent Living Streams of Life, Power and Virtue, the Janae/Janati.

Déa is One and She is Three and She is Seven, a thealogical formula which was coined by ArchMatrona Ghrain and myself.

Like the Madrians before us, we are liturgical. Our validly ordained deaconesses and priestesses serve the liturgy on one of the three Trinity days according to the Season. By Trinity days we mean Foradi /Saturday, the day of Madria Rhea and of the Great Mother; Sunnadi/Sunday, the day of Madria Theia and of the Celestial Mother and Lunadi/Monday, the day of Madria Candra and of the Heavenly-Earthly, Holy Daughter. Our clergy also serve the Rite of Sacrifice (RoS) on the appropriate Moons. We always serve the RoS on the Full Moon (for the Mother), but during the Daughter Seasons of Winter and Spring, we also serve it on one of the three day Crescent Moon. During Moura, we also serve it on the Dark Moon (for the Great Mother).

A while back, we had announced that we had a desire to become closer to Orthodox Filianism. But it was not right for us. It was not right for our devotees. It was not right for Clan Jana, the Déanic Order of Kore Di-Jana. for the Janite hestias. It is a difference of cultural mindset and doctrinal focus. Again, two ways of seeing …and celebrating …the same Truth based upon the same scriptures and a core creed.

In summary, we do not have original members of the Madrian thealogians or priestesses to teach us.
And because of this and due to the fact that we had some differences of devotional focus, cultural mindset and doctrinal viewpoints from others in the community, we decided to develop our own separate Déanic Tradition. In so doing, we felt that it was unethical to use the names of the months and the names of the Janae of other Traditions with which we ended up having very little in common.

And so, as Janites, we developed our own calendar which is based upon the Aristasian calendar system. And we have our own feast days, names for the Janae, etc. according to Janite religious culture. Additionally, Janites have a central authority, a priestesshood and the goal of becoming family orientated.

On a personal level, I had to retire from public service due to my health issues. At first, this was very hard for me to accept and I fought against it.  But, it is what it is and I will continue to serve in other ways. Especially through the further development of Janite thealogy, culture and devotion.

It is up to our future priestesses, deaconesses, sisters, brothers and devotees to bring the Janite Déanic Tradition out into the world, to all of Déa’s children, both male and female.

Blessed is the Holy One.
Blessed is She.

ArchMadria Candra Sophia


[1] is regarded as the heavenly advocate of a nation, place, craft, activity, class, clan, family or person.
The feminine form of patron is patroness.


Why are Janites different? Part 2: Our Thealogy & Mythos

PREVIOUS PART: Part I… Our History https://wp.me/p647EB-2nn

Guest post by ArchMadria Candra Sophia.

6 Moura/Feb. 25

O, Madria Theia, Jana of Illumination, Joy and Benevolence, be with us.

Very early on, I had some concerns with certain doctrines and teachings within Filianism and Lux Madriana, at least as I understood Madrianism at the time. (The Madrians came first, Aristasia was later.)

I think first and foremost, I was very uncomfortable with the Holy Daughter having been modelled on the goddess Inanna.

Though she was highly revered in her day, the Pagan goddess Inanna was known to be a highly promiscuous (and married) goddess of sex and war and therefore, in my mind, was not a proper Form/Image for the most Pure, (this is a human biological term often used: Virginal) Holy Daughter God.

I also had thealogical concerns about how a non-incarnate God can die. The Holy Daughter, unlike the Christ of Christianity, did not incarnate as a human being. The part of the Christ, in the Christian Mythos, that died was his human body. His spirit and his soul lived on.

The Holy Daughter did not have a body of flesh that can die. And it is taught that even Her Spirit died and the spirit cannot die. Spirit is pure energy and pure energy cannot die …it can only be transformed.

God cannot die. If God dies then God ceases to be eternal. If God is not eternal, then the Divine Being is not God. If God the Daughter dies, then She ceases to be eternal. If She ceases to be eternal, then the Holy Daughter cannot, by the very definition of God, be God. God Is Eternal. Other Filianists/Déanics view this differently, and that’s fine. But it is for this reason that Janites do not accept the actual death of the Daughter and this is one way that we differ from other Traditions within the greater Déanic community.

Interestingly enough, about a year after I formed the Janites, it was explained to me that not all early Madrian Orders accepted the death of the Daughter for similar reasons as to my own.

What it really comes down to is looking at the same truth through different colored lenses 🙂

The Madrians clearly referred, in their edition of the Scriptures, to the Holy Daughter as Inanna. Others knew Her as Jana. The Aristasians/Chelouranyans came to know Her as Anna.

But for the Order of Kore Di-Jana (Janites), She is Sophia or Kore Sophia, as we know Her. I believe in Her. I am Her ordained priestess. Because Sophia is the Janite Form/Image of the Holy Daughter (Kore), this sets us apart from other Traditions of the community.

The Déanic/Filianic community purports to allow Living Stream goddesses to be used as Forms and Images for Déa. Sophia is definitely a Living Stream goddess for many reasons too numerous to recount in this post. But, She has been accused of being too much of a Christian goddess to be a form of Déa in the Déanic Faith. Well, if the Blessed Virgin Mary can be used as an Image or Form for Déa, most certainly can Sophia. Especially because many Catholics and many Russian Orthodox understand the Blessed Virgin Mary to be an incarnation of the Divine Sophia. Sophia is just as Living Stream as is Quan Yin, Amaterasu, Brighid, Mary, Lakshmi and all the Hindu Goddesses, Tara, the Shekinah, Isis, etc. The Déanic/Filianic religion allows Living Stream goddesses as Forms/Images of Déa. Sophia is a Living Stream Goddess. I believe, wholeheartedly, that Sophia is the Universal Goddess. She is not just Christian, She is not just Greek; She is not just Gnostic; She is also believed, by many to be Isis (Isis-Sophia), She is pan-religious, She is truly Universal.

And we have recently discovered her amazing connection to Eurynome, the basis of our own Creation Mythos. And I could relate, in so many ways, how She is virtually identical with the Déanic/Filianic idea of the Holy Daughter. Sophia is known to rule all Creation, all of Nature. She descended through the realms and sacrificed Herself. She is truly our Soteria.

Sophia is known as the ruling Energy of Nature and She is known as the World Soul… She has revealed Herself in visions as the Panorama of the Earth.

Where Sophia is the Janite Form /Image of the Holy Daughter, https://deanic.com/2016/12/10/faq-spiritsoul-part-i/ we follow the Mythos of the Divine Shattering of Shekina/Sophia rather than the myth of Inanna as depicted in the Passion of the Holy Daughter in our Scriptures. But this Shattering was not Her death, but rather was an intimate and life-giving sharing of Her Soul with all of us. https://deanic.com/2017/08/30/part-ii-the-holy-daughter/https://deanic.com/2016/12/11/faq-the-holy-soul-part-iii/ & https://deanic.com/2017/04/05/the-meaning-of-the-day-of-lustrationkala-from-a-janite-perspective/

Kore Sophia descends down through the realms to be imminent with us… to the point where She becomes the very World Soul. She is the True Lady of All Nature and She is intimately with us, always. We are truly One with Her. The Holy Anima Mundi.

However, it is important to note that we do not accept the Gnostic Christian demotion of Her. Namely, the idea that She is trapped here or that She needed Her Male Consort to save Her. So in this theology, there are many similarities with Filianic teachings, but there are also differences. It is basically two differing colored lenses to look at the same fundamental Truth. (Please see link to the article by Max Dashu http://www.suppressedhistories.net/articles/GnosticGoddessFallenSophia.pdf ).

In summary of this issue, we accept Sophia as the Holy Daughter and we follow Her Mythos of the Divine Shattering as opposed to the myth of the passion of Inanna. But again, these are simply two different ways of interpreting the same fundamental, Cosmic Truth.

The second major issue where we differ is with the attitude towards males. We differ from the later separatist Lux Madrians and certain other Déanic communities in that we believe that males are spiritually equal to females and that their souls remain male after death. We believe that males are spiritually eternal just as are females. In this way, we are not feminine essentialists. It is my understanding that some early Madrians believed the same.


NEXT PART: Part III… the Janae (Janati) and the Great Mother https://wp.me/p647EB-2nt

Why are Janites different? Part 1: Our History

Guest post by ArchMadria Candra Sophia.

6 Moura/Feb. 25

O, Madria Theia, Jana of Illumination, Joy and Benevolence, be with us.

Dear Devotees,

Just recently, I have been asked to address a series of questions concerning why Janites are different from the rest of the Déanic (Day an ic) meaning of the Mother God community. While I have written posts on some of these subjects in the past, I understand that there are a lot of new members of the greater Déanic community (yay!) who are not familiar with how the Janites came about and why we are different from other Traditions within the community.

I think this time, I’m going to begin at the beginning :

Like many people, about 8 or so years ago, I found Déa, through the Chapel of Our Mother God, (Déa for Whom I had been searching for over 20 years).

For all of those two decades, all of that time when I had been searching for Her, I had a fiery desire for the Divine Mother to be understood as being God in Her Own Right and to have Her Own valid and proper worship, including a valid communion rite and a valid priestesshood. But first, I had to find Her.

I had long loved and served the Blessed Virgin Mary…. all of my life. But, She was not Déa. Nor were any of the goddesses whom I encountered upon my long Wiccan journey, Déa. When I found the Chapel of Our Mother God, I knew I had finally found Her, my True Divine Mother. I couldn’t believe it. I literally wept tears of joy when I watched their gentle and beautiful intro kinema. So, through the Chapel of Our Mother God, I found Dea and I found the Janae (Janyati).

And through the Madrians, [1] I found the system of worship for which I had been searching, including an unpublished, proper liturgy. And so this was an intensely double blessing, a unique and most precious gift from Déa, Herself.

It was shortly after this, that I found ELFs, the Elegant Lady Feminine Seminary yahoo group presided over by ArchMatrona Georgia E. B. Cobb. She is now the ArchMatrona of the Lady of Light Chantry. (Please see links for https://groups.yahoo.com/neo/groups/the_elfs/info and the https://deamatronablog.wordpress.com/ ).

A few months after I joined ELFs, Miss Georgia Cobb was ordained and consecrated as a bishop (Archmatrona) by Sarah Morrigan, the founder of (at that time) the Collyridian Filianic Communion, meaning of the Daughter God. I was one of the witnesses to the ordination of ArchMatrona Georgia.

A short time later, where I had already been ordained a deaconess by another (beloved) bishop, I was ordained, by ArchMatrona Georgia as a priestess of Déa. About a year later, I was ordained specifically as a priestess of Sophia by my other (beloved) bishop.

Because I did not agree with Orthodox Filianism on certain issues, (Orthodox Filianism is a term that I actually coined a few years back 🙂 ), I formed a group called the Kyrians. This was a group where Sophia/Shekinah was the Form/Image we used for Déa, but we also allowed for a belief in the Divine Masculine, provided that it was understood that Dea is Supreme and is not dependent upon a Male Consort.

Like the early Madrians, we were fully inclusive of males and males could attain the status of priesthood, but not the office of bishop/ArchMadria.

Unfortunately, due to various issues, the decision was made to disband the Kyrians. It was a learning experience that, with time, would come to benefit the founding of Clan Jana, the Déanic Order of Kore Di-Jana (Janite Déanic Tradition).


[1] https://deanic.com/2017/05/01/setting-the-madrian-record-straight/

NEXT PART: Part II… why are we different? https://wp.me/p647EB-2nr