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