The Holy Daughter wears the garb of Creation, but She is not Creation.

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The Holy Daughter wears the garb of Creation, but She is not Creation.

When the Divine manifests Herself on the physical plane, She wears a wardrobe suitable for the occasion. She can garb Herself in anything: ex: winds, clouds, planets, stars, trees, flowers, birds, animals, or people. However, that does not mean that any of those physical forms are Her Body. Her Spiritual Body is within those forms as a person is within their clothing. ArchMatrona Georgia E. B. Cobb of the Lady of Light Chantry (LLC).
A cause of confusion has to do with the Nature of Dea and specifically, the Holy Daughter and this is where we strongly diverge from the beliefs and mythos of Wicca, neo-Paganism and certain New Age teachings.
Some of us have come from Wiccan or Pagan backgrounds. While these spiritual Traditions have a lot to offer and they are right for many Soul Paths, we felt that there was something vital missing for our own Soul Paths.
Though we had and still have great respect for these religious and spiritual Traditions, we left to search for the Face of the True Divine Feminine that was right for our individual Soul Paths; the One for Whom we longed as Our True Mother God. Our souls cried out for Her. Our hearts longed for Her. We searched and searched until finally, we found Dea, we found Her as God.Our Divine Mother is Transcendent, beyond Her Creation. The Holy Daughter is Immanent, She is with us in Creation and exists within us as the Divine Spark of our souls, the Flame of our hearts.

We do not see the Cosmos or the Earth as Dea’s body because She is Pure Spirit, Pure Light and the Cosmos is Her Creation. How could the Creatrix become Her creation? But, the Holy One may certainly flow through Her Creation, just as electricity flows through a wire, but is not the wire; just as heat flows through the iron, but is not the iron; just as She is the Divine Spark within us, but She is not us. 


Though we have taught this before, this thealogy is so fundamental to our religion, that it bears repeating at this time:

As the Great Mother, She is Supernal Life. She is Absolute Deity. She is Singularity. She is the Dark beyond the light and the Light beyond the darkness. Her Name is Mysteria/Mystery. She is Dea Matrona. (Great Mother Goddess).

As the Celestial Mother, She Supernal Light. She is the Ground and Matrix of all Being. She is Spirit. She is Transcendent (beyond Creation). Her Name is Mari. She is Dea Madria. (Mother God).

As the Holy Daughter, She is Supernal Love. She is the Ruling and Sustaining Energies of manifest creation. She is Soul. She is Immanent (within Creation). Her Name is Kore/Kora. She is Dea Filia. (Daughter God).


All material manifestation began as Supernal Primordial Ideas of Potentiality. The Below, which is created, dense, material manifestation, is but a poor reflection of the Above, which is rarefied Supernal Reality, our True Home.

At one point, in the very beginning of our existence, beyond our memory, we desired to extend our knowledge beyond the limits of the knowable, which brought us into a state of ignorance and formlessness. (This is not the same as the erroneous notion of original sin, nor was this desire a moral evil.)

As indicated in the long form of our Creed, we believe that the Celestial Mother honored our sovereign will and our desire to know what lies beyond the limits of the knowable. She did this by creating the manifest universe. This is very similar to what is said of the ‘Fallen’ Sophia, (a term we categorically reject): “that by her desire to know what lay beyond the limits of the knowable she had brought herself into a state of ignorance and formlessness.”  (1)  While the ‘Fallen Sophia’ is often said to be the Archetypal story of our souls, the True Holy Daughter did not ‘Fall’, She is Eternal Perfection. She is Supernal Purity. She is God. We are the ones who, at a time beyond times, desired to know and experience that which lay beyond Perfection, not the Holy Daughter.


As mentioned in a previous article, like the Holy Shekinah in Kabbalism, the Holy Daughter, Whom Janites call Kore or Kora, which means (Divine) Maid or Maiden, makes it possible for us to experience that which lies outside of Perfection by giving us our souls. As the soul allows the opposites of body and spirit to unite, the Shekinah plays this role for us.  She is the Soul of humanity. She has given a portion of Herself in order for each human to come into this world. (2).  And further:.  She has always stayed with us, wherever we were exiled or isolated or shut out, the Shekinah was always there in exile and isolation with us. And, like Sophia, the Holy Daughter is the Divine Spark within each of us.


As the Ruling and Sustaining Energy of Creation, we may certainly sense the Divine Kora’s (the Divine Maiden’s) underlying, flowing Presence through-out Nature; with the wind,  in a rippling lake or across a meadow blanketed with multi-hued wildflowers. But, She is not the wind or the lake or the meadow. As ArchMatrona Georgia so eloquently stated, She can garb Herself in anything. (3) She is able to garb Herself with the wind, in the lake or across the meadow, which is a beautiful reality.




In summary:

The Divine Kora does not take on material form. She does not incarnate either as a human being or as our Sister, the Earth. Rather, She is the Mother of our souls, She is the Mother of the Earth and She is the Divine Spark within our souls.

And as the ruling Energy of Creation, the Energy of Love, She may take on the garb of Nature, but the Holy Daughter gives it Form. Nature is not Her Form…..

She is the Form of Nature.


Litany of the Holy Daughter

Hail, Dea Filia, Divine Daughter God.

Hail, Sustainer of the Cosmos.

Hail, Princess of the Earth.

Hail, O, Queen Daughter.

Hail, Our High Priestess.

Hail, Divine Wisdom.

Hail, Pure Love.

Hail, Pure Form.

Hail, Supernal Moon.

Hail, Great Dove of the Waters.

Hail, Dove of Peace.

Hail, Holy Soul

Hail, Divine Spark.

Hail, Star of Hope.

Hail, Most Immanent.

Hail, Fountain of Grace.

Hail, Our Spiritual Wine.

Hail, Our Soteria.

Hail, Divine Lily.

Hail, Silver Light of the Forests.

Hail, O, First Light of Dawn.

We glorify you, we magnify you and we adore you.


May Our Lady bless you,

Blessed is She.


ArchMadria Pamela Lanides

1) (See under motive.



Clarification: garb
3. outward appearance or form.
1585-95; < Middle French garbe graceful outline < Old Italian garbo grace < Germanic; compare Old High German garawen, Old English gearwian to prepare, adorn (see gar2), gear


Goddesses, Janya, and Aramati (Sanskrit) – Faith, Hope in Devotion to Dea

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Goddesses, Janya, and Aramati (Sanskrit) – Faith, Hope in Devotion to Dea

While I am not a modern Nepagan, for decades I have had a strong interest in the various goddesses of the ancient Pagan traditions. Among these have been the goddesses of the classical Greek world, the goddesses of ancient Egypt and Near Eastern goddesses particularly Inanna. I also have had an interest in the quasi goddess-like divine figures of monotheistic religions. Among these have been the various divine beings of Gnosticism such as Barbela and Sophia, Hindu goddesses such as Durga, and the goddess-like Yazatas / Angels of the Zoroastrian Iranian traditions.

I am a monotheist in that I believe that the universe has its Center and creation in the Goddess / God who is the creative and loving center of that universe. However this fact in no ways implies that IAthena believe that the many deities of the various Pagan religions and the other religions mentioned are either false or unreal. Instead I believe that the various goddesses and gods (Note. I have always had much less interest in the gods.) do represent powerful spiritual realities. For example, Athena, one of the great Goddesses of Greece, represented civilized values, practical wisdom,skills, and aggressive struggle, conflict and even war. Clearly for me she is a real goddess. She represents those aspects of Dea which support the human struggle for self affirmation, skillful work, and a civilized moral order of society. The fact that the ancient Greeks saw her from within the context of a very patriarchal society and thus saw her as a defender of that patriarchal society in no ways negates the deeper positive role of Athena.

As I stated in my previous article in general I have great admiration for the doctrine of the Janya, partially because for me the Janya in many way have similar roles to the goddesses of other traditions. The difference for me is that the doctrine of the Janya seems to be more philosophically thealogically developed. Thus It generally works better for me. However not always. There are goddesses and other divine figures from the Pagan and Monotheistic traditions which I relate to better than I do to some of the individual Janya of normative De’anism.

One of these comes from out of the Zoroastrian monotheistic tradition. The Zoroastrian religion was founded by the Central Asian Iranian prophet Zarathustra circa 1200 BCE. While Zoroastrianism believes in a singular Creator of the universe named Ahura Mazda / the Wise Lord , its monotheism is modified by the fact that he is surrounded be a group of six divine beings or principles who are collectively called the Spenta Amesha / the Bountiful Immortals. These divine beings both male and female represent such archetype forms as justice / order / truth, power / kingdom, the good mind / thought, holy devotion, wholeness/ health and, immortality. Other divine beings called Yazatas (those who should be worshiped) have also played an important role within Zoroastrianism. Among the most important of were Mithra and Anahita, the Goddess / Yazata of the waters.

spenta-armaitiOf these the one I wish to discuss here is Spenta Armaiti, Holy Devotion one of the six great Bountiful Immortals. Her name Armaiti in the oldest form of the Iranian language in which Zarathustra composed the Gathas means devotion or right mindedness. The word Spenta within that ancient language means Bountiful or Holy. Thus Armaiti a female being is the being who inspires human beings to devotion to God, Ahura Mazda. She thus is the being who inspires praise, worship and love of the God. In this way her role is very similar to the role of the Holy Spirit within the Christian New Testament, whom Paul states teaches Christians how to pray to God the Father. Holy Armaiti has other associations as well. She is associated closely to the physical earth itself and to the well being of women. Check out this link to read an excellent article regarding her.

Now in regards to her relationship to the Janya of the Deanic tradition. The Deanic tradition has no exact equivalent to her. Sai Sucri or Sushuri the Janya of love is the closest. The primary difference between the two is that Sai Sushuri is the Janya of all forms of love while Armaiti is devotion to Dea herself. Thus one might perhaps think of Armaiti as being a Yazata who is a part of Sai Sushuri herself since she is the love of which Dea is the subject. I have to think on that more.

From a Deanic thealogical world view, the love of Dea and love of human beings and of nature all go together. They are not incompatible activities. On the other hand within the contemporary world the love of everything else accept God is generally viewed as being the supreme goal of life. [ It is of course when it does not conflict with the desire for material goods and self gratification] The simple love of God herself however is often viewed with deep suspicion. People who believe deeply in religious principles are often viewed as fanatics or as simply ignorant of reality. Of course many religious fundamentalists and groups such as ISEL have certainly helped by their actions and attitudes to reinforce the view of religion as being dangerous.

To get back on track. The love of Dea and of all else within Her creation are not incompatible. However functionally everything has its place and time. There are times in which one interacts directly with other human beings in conversation, work or play. There are times in which one interacts with the world through work. And there are times in which one must think upon contemplate and worship Dea herself least She be forgotten. I believe that Spenta Armaiti can be seen as the Janya of that direct relationship of worship and devotion to Dea. As such she is also the Lady who is involved in all those attitudes such as faith and hope that also make up the fullness of devotion. Note, without either faith in Dea or hope in ones life it is very difficult to see how any kind of love of Dea would be possible in life. One would tend to fall into despair, a temptation to which I am very prone.

Note the below are some short prayers addressed to Lady Aramati ( the Sanskrit as opposed to the ancient Iranian version of the word) which I have composed during the last two years. Recitation of them make up part of my daily religious practice.

Praise be to the leader of prayer

Praise be to Aset Aramati, the leader of prayer.
O Lady may our praise be as your praise,
May our adoration be as your adoration, support us in the love of the High, Holy Queen
Praise be to your Holy Name

Aramati, our faith, our hope

Our Lady Aramati, our faith, our hope, our devotion
be with me this day that I may recognize the signs and presence of Thea
May I remember Her Name always and not despair.
Praise be to your Holy Name

Aramati, Source of our devotion

Lady Aramati, Source of our devotion
lead us in the love of Thea.
Give us hope in her name and faith in her power to save.
Lead us to salvation in her Name and not to despair.
But if I despair, let me live by hope against hope even in the abyse.
Praise be to your Holy Name


Mr Glenn King

To the Lady Ma’at, the Righteous One

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To the Lady Ma’at, the Righteous One

Within most religious traditions there is a concept of divine order. truth, justice, or law which is viewed as central to those religions. Thus within Judaism the Torah is central and plays a equivalent role to that which Jesus plays within Christianity. Within Islam the concept of Islamic law, the Sharia, is second only to the Koran in importance. Within both Hinduism and Buddhism the concept of Dharma is central. Within the Zoroastrian religion a central theological tradition is that of the Seven Bountiful Immortals / Angels. Of these the most important conception is that of Asha / Asa which is divine truth / righteousness / law, etc. Within the Pagan society of ancient Egypt a central role was played by Ma’at. Maat for the ancient Egyptians was both moral ideal and endeavor but also the Goddess who manifested those qualities. These are just some examples of the centrality of this concept(s). There are many more.

When thinking on this divine law or justice we should not think of this Law of the Deity as beingMaat as Justice something that is imposed from the outside by some arbitrary dictatorial God. On the contrary this order / law / ma’at exists both within and without of our very being. Without the physical order of nature which is enfolded within the Divine Nature, the physical being of life and of our bodies could not exist. Without a certain degree of order and justice, societies and nations could not exist. Instead they would collapse and the result would be failed states in which in which social anarchy and a war of all against all is the norm.

Order in its forms of symmetry and proportion is also central to the beauty of both nature and cultural productivity. Without order, proportion, and symmetry nature would not be beautiful, nor could the visual arts, dance, manners, and many other aspects of culture exist.

In worship when we invoke the Name of the Angel of Order, Law, and Justice as either Asha or Ma’at or by some other name, we are acknowledging and confessing the fact that we need to live by the norms of the righteousness / justice / the law of Thea / God. We are also invoking the help of the Angel to aid us in this endeavor. And in invoking the Angel we are also invoking Thea herself.

The problem of course is that a counter tendency exists within the world and within humanity. This tendency is conceptualised within Filianism / Deanism as “kear,” within the Jewish and Christian traditions as sin or the evil urge. Within these and many traditions, It is seen as that within us that is destructive to our own selves and to others, and to society as a whole. It is also destructive to nature on which society must reside. In Deanism and many traditions it is seen as the false self as opposed to the true self. It is a selfishness and ingratitude to Thea; an egotism which refuses to live according to the order, the pattern of Ma’ at in right relationship with self, with society, with Thea.

Thus we must struggle against this false self in all ways by striving to discipline personal life so that it is devoted to Thea, while simultaneously pursuing a struggle against injustice within, community, society and nation, the earth itself. We can not do this based only on our own powers, but we may call upon the name of Thea for the power to live within her will. This may be best done by calling upon in her angelic persona particularly upon the Janya of Righteousness. We can call upon her in the Name that resonates most closely to us. For me that name is Ma’at.

Maat and lionWhat is it about the name of the Lady Ma’at which is so compelling. As stated previously, Egyptian civilization was based solidly on the principle of Ma,at as order / justice / truth in both the physical and the spiritual moral world. All activity within Egyptian society, that of the pharoanic government, that of the nobility, that of the people was ideally based on the foundation of Ma’at. In fact the destiny of the dead was decided within the Hall of Maati / Truth / Judgement in which a judgment was made upon the dead based on the criteria of how they had lived in relation to Ma’at. The purpose of the famous 42 Negative Confessions was to determine this. Thus we have confessions such as:

“I have not deprived an orphan of his property, … I have not caused pain, I have not made hungry, I have not made to weep, I have not killed, I have not made suffering to anybody, I have not commanded to kill, etc.”

The emphasis on the importance of Ma’at is also witnessed within the epitaphs that were often marked upon the walls of tombs. Thus upon the tomb of the noble Sheshi is written these words as a part of his declaration of virtue.

I rescued the weak from one stronger than he as much as was in my power ….I gave bread to the hungry, cloths to the naked. I brought the boadless to dry land. I buried one who had no son…I respected my father, I pleased my mother, I raised their children.”

Many other examples of this kind of literature can be found within the wisdom literature of Ancient Egypt. Within the Instructions of Ptahhotep one of the most important pieces of Egyptian wisdom literature we have this bit of instruction for government leaders.

“If you are a leader who governs the affairs of the many, seek every excellent deed so that your conduct may be blameless. For Ma’at is great; it endured and is effective. It has not been disturbed since the time it was created. It is a path even for the unlearned.”

Of course Egyptian civilization and the normal behavior of most ordinary Egyptian probably did not conform fully to the idea of Maat any more than the ordinary behavior of most Christians conform to Jesus’ teachings within the “Sermon on the Mount.” However as Egypt’s social ideal, it no doubt did motivate the behavior of many people.

Of course Maat was also the Goddess who personified and ruled over the actitivities of Maat. Thus according to Wallis Bundge within his
“The Gods of the Egyptians” it is stated that she was praised as the “Daughter of Ra, the Eye of Ra, the Lady of Heaven, Queen of the Earth, and Mistress of the Underworld.” She was also the “Lady of the Gods and Goddesses, the Lady of the Judgement Hall / the Hall of Ma’ati.” She and her male counterpart Thoth the God of knowledge, wisdom, and scribal skills guided the great solar barque / ship which sailed over the sea of the Egyptian sky each day carrying the Creator Ra through the heavens. Ra and the other Gods were said to “live on Maat.” She was seen to be like the food which we eat, our drink, and air which we breath.

Thus while on one level Maat is a principle, a way of life manifested by the saying of Ma’at and doing of actions of Ma’at, She was also the personal Goddess who supports those actions. She was so much that so that according to the noted Egyptologist Geraldine Pinch when one died often the term “joining Ma’at” was used to announce that person’s death in a way similar to today’s expression that one has “passed away.” Ma’at was viewed as a personal divine presence and not purely as depersonalized abstraction.

According to the exclusivistic Monotheistic traditions of the West, the monotheistic ideal excludes belief in the multiple traditions of the gods and goddess of the pagan societies such as those of Ancient Egypt or Greece. However alternate forms of Monotheism have also developed within the Zoroastrian and Hindu traditions which envisioned the many Gods and Goddesses as Aspects of or Delegations of the power of the One whether that One is called either Brahman or Ahura Mazda. The Filianic / Deanic tradition has built upon that tradition with its theology of the Janya. This makes perfect sense to my mind and heart. And with my mind and heart I believe in the great Janya, the Lady Ma’at.

To the Righteous One

Praise be to Aset Mayat, the Righteous One, the Just One.
May she be blessed who whispers words of righteousness into the mind
Thanks be to the one who places justice before our sight,
who can make the doing of works of righteousness to be as food to us.
Lead us that the rule of Thea may be established upon this earth.

Mr Glenn King


Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egpyt
by Geraldine Pinch

Maat: The Moral Ideal In Ancient Egypt by Maulana Karenga

The Gods of the Egyptians by E. A. Wallis Budge

The Filianic Scriptures, New Celestial Union Version edited by Sarah A. Morrigan

Scripture: Title 3, Chapter 5, The Sermon of the Apple Seed

Scripture: Title 3, Chapter 5, The Sermon of the Apple Seed



Free download:
(with thanks to Glenn King)

July 2012
The Filianic Scriptures, New Celestial Union
Version (Second Edition, Third Update)

27 Verses
Title 3, Chapter 5
Filianic Texts, or the collected sayings of the Daughter of Thea

Teachings of Di-Jana

The Sermon of the Apple Seed

In my opinion teaches us this:

And it is interesting that against this wisdom of the world, this worldliness, She sets child-like way. But rather than being full of independence (Independence is such a watch-word of modern society), instead of being independent we should be children who look to Our Mother to sustain us, and feed us, and show us what to do from day to day, so that we are not wordly creatures, we are children of the Mother.

The Five Rules of Life (from The Catechism)

1. To love Dea.

2. To love all Her Creatures.

3. To love my true self.

4. To seek to make my every act a perfect gift to Her, and to offer to Her all my happiness and all my suffering.

5. To seek to bring all souls closer to Her.

The Sermon of the Apple Seed

1. From the branch of a tree Kore plucked an apple, and She split the apple in two halves, so that the five-pointed star formed by its seeds might be seen. 2. Then She removed the seed representing the topmost point, and held it in the palm of Her hand. And She spoke, saying:

3. “Like to this apple seed is all the teaching I have given and shall give to you. 4. Like to the full apple is all the knowledge relative to your sphere of being, 5. Like to all the other apples of the tree is the knowledge relative to all the numberless spheres.

6. But behind these spheres lies a deeper reality; changeless, beyond the impermanent flux of time. 7. For even as the apple turns from bud to bloom, from blossom to the fruit, ripens, matures, decays and is reborn; 8. so also shall the spheres and galaxies, the subtle realms, the sure and solid earth; so shall all these in their season pass away, and in their season be reborn again. 9. Thus has it been ten thousand times before, and countless times again, thus shall it be.

10. But knowledge of the truth beyond this flux is like to knowledge of the tree itself, which does not change while the fruit is born and dies. 11. Like to the spreading boughs is the love that sustains all creation which is fallen from pure Spirit. 12. Like to the trunk is that Spirit Herself, from whom all creation flows. 13. And still beneath the branches and the trunk lie the roots in darkness, like unto She that is beyond both being and unbeing; 14. and even as the tree’s roots are not seen, so can there be no knowledge of the Absolute; for to know is to have passed beyond knowledge.

15. And from this tree of all knowledge and of the boundaries beyond which knowledge cannot pass, I have given to you but the seed of one apple.

16. For I have come that you may have deliverance. 17. There are many questions concerning the nature of things and of being whose answers you may know, or partly know; and many whose answers lie beyond the understanding possible to you.

18. But I am not sent to discourse with you upon these matters, but to lead you to deliverance in perfection. 19. And all the knowledge that shall bring you to deliverance is contained within the seed of an apple.

20. Yet within the seed is the essence of the tree, and from the seed the whole tree may unfold.
21. So from essential truth unfolds all other knowledge as the music of the spheres unfolds from a single note.

22. Therefore when you think upon the questions of life, of time or of the spheres, contemplate first the seed of truth, and let your thoughts unfold from that seed. 23. Let the pure and single note of truth attune your soul. Then your mind shall rise up into soul, and soul breathe the breath of Spirit.

24. Do this, and your thoughts shall be in harmony with the universal music of eternity. 25. But let your thoughts grow from lower or from lesser or from merely accidental things, and they shall wax rank and dissonant; 26. For it cannot be that the tree of life shall grow from a nettle.

27. If her thoughts are bound to accidental thing, the soul cannot attain liberation. 28. Dissonant and jarring with eternal harmony, the little sphere is severed from the great.

29. Seek not for certainty in anything beyond the seed of truth. 30. That the sky is above you and the earth below; that you breathe and eat and move; to these and to many things must you give your assent that the life of the world may proceed. 31. Yet even of these there is no certainty, for the world is but a dream from which you must some day awaken.

32. Within the world you may be certain only of that truth which my Mother has given from beyond the world. 33. Therefore know well the sacred mythos and the words that I reveal to you, 34. and let your knowledge dwell not only on the surface, but go deep into the inner soul; and let this knowledge be the seed of all your knowing. 35. For the sacred word does not cry in the marketplace, but whispers in the heart of every soul that truth which she alone may understand.

36. It is not necessary that you should seek knowledge of the highest things outside the sacred mythos and My words. 37. For I have revealed to you all that is necessary that you should attain liberation; and what I have not revealed, that is not needed.

38. But if you shall discourse on that which is unnecessary, I give to you three words. Let you not become forgetful of them:
39. that there can be no certainty beyond the seed of truth, therefore you may speak of likelihood only;
40. that you shall let your speculation be in harmony with the seed of truth, for speculation that is dissonant does not give knowledge, but leads to the abyss of those that have rejected truth;
41. and you who have care of My children, do not let them become confounded by dissonant thought and work.

42. But beyond all else is this word: that the purpose of speculation is that mind and soul shall grow with the seed of truth, 43. and any discourse that leads away from inward love of truth; be that discourse high and pure, be it even harmonic, yet it is the spawn of kear, and you, My children, shall turn from it.

44 Yet do not be afraid, for the seed of truth shall be your guide and your protector and shall bring you deliverance.
45. And I give to you one word which shall conquer every danger. 46. That word is love, and the humility that flows from love. 47. Receive with love the seed of truth and all things shall be well.

Kear:  A crack or flaw, the chasm or abyss that lies between Dea and each soul which opened when we chose to experience material manifestation.

Verses 1-3 The uppermost seed represents Spirit, Aethyr.
Kore/Jana (whichever name you give to immanent Dea) is teaching us about how the Spirit can be filtered through into the manifest planes, by the Illuminating Light of Dea. Verses 4-5

Verses 6-9 Is the great spiritual truth that Dea in Heaven is THE still centre which is limitless, unrestricted eternity. In exploration every one / thing moves away into the changing, decaying, dying to the manifest worlds existence. Existence on any plane of manifestation is not pure Life, as it is in space and time.

Verses 10-14 Read these insightful articles:
Part 1, the Canopy of Love
Part 2, The Trunk of Light
Part 3, The Roots of Life

Verses 20-27 Consider the Spirit / Perfection / Dea firstly and how the manifest relates to Her.

Verse 28 No thing, no one is an individual, axial beings contain the Spirit of our Celestial Mother and the Soul of our World Soul Daughter, we are divine, connected to our source, our Holy Mother Dea. Every thing and creature, bird, insect reflects Dea’s Holy Qualities. Life in the manifest planes is a choice between moving away from or towards Dea.

Verses 29-31 Life as an illusion is a re occuring theme of Filianic Scripture. Read this article with Scriptural comments.

to be continued/modified

In Islam:

In the Islamic tradition, this is known as the Greater Jihad (not to be confused with the Lesser Jihad, or Holy War, which is the more common understanding of the word’s meaning here in the West). The concept itself is not only limited to Islam, however, but is a universal call of action to people from all faith backgrounds.

According to Mr. John Heit:

Jihad is the effort to purify oneself from within, to purify oneself of selfish appetites–the intention behind the action is important to the action itself…The greater jihad is further divided into three types of struggle:

1) Jihad of the Heart ( the struggle for moral reformation and faith)

2) Jihad of the Tongue (the struggle to proclaim God’s word abroad; right speech)

3) Jihad of the Hand (doing good works in accord with the will of God)

Just a Thought: Apple Trees and the Trinity

Reblogged from

Just a Thought: Apple Trees and the Trinity

Introduction by ArchMadria Pamela

3 Apple Trees in blossom
3 fruiting Apple Trees

ArchMatrona Georgia Cobb of the Lady of Light Chantry, recently sent me an article on the Trinity and the Apple Tree theme. This article compared the Christian Trinity to an apple tree with the very interesting analogy that specifically referred to the the Fuji and Gala apple trees. I think the theology and comparison here are quite sound. How appropriate it would be to apply this article to the Divine Feminine Trinity, as the apple has always represented the Goddess and Wisdom and the apple tree and its seeds are featured in our scriptures under The Seed of Truth.

The idea that the true original tasting apple does not come from the seed, but must come from a grafting from the original tree would equally apply to the Janati. Rather than being separate ‘angels’ or daughter goddesses, the Janati are part of the Original ‘Tree’, the Original Trinity, Herself. They are not the fruit of the tree, nor are they new trees from seeds; they are the original tree in Seven (grafted) Forms. This is why we say that Dea is One and Three and Seven. She is a Unity, a Trinity and a Septet. Like the Trinity, the Janati are One, of One Essence, and yet, Individual. They are our Guardian Mothers as well as being the Seven Planetary Powers or the Seven Spirits of Dea.

ArchMadria Pamela


The Article by Michael – Alexandrian theologian

Lately, I’ve been trying to figure out the Trinity.  One of the things that I’ve been wrestling with is the idea of Jesus being of the same substance (homoousios, ὁμοουσιος) as the Father while also being a distinct person (Hypostasis, ὑποστασις) . Likewise for the Holy Spirit.  How can they be of the same substance or essence, but be three distinct persons?  Here is a thought that is completely inadequate in some regards, but may be helpful for understanding how something can be three things but of the same substance.

In horticulture there are several ways of growing plants, most commonly people plant seeds and watch the plant grow, but there is also the technique of cutting.  In cutting, you simply snip off part of the plant and plant the cut piece, allowing it to develop roots.  It could be simple enough to say that the trinity is just like a cutting, producing multiple objects, but from the very same plant or substance (homoousios); however, I would like to take the example a little further and talk about the apple tree.

If you didn’t know this, every Fuji or Gala apple that you have eaten essentially came from the same tree.  I do not mean a single tree that is overworked, or produces an insane amount of apples.  I mean that every Fuji flavored apple tree is a cutting originating back to a single Fuji apple tree.  You cannot take the seeds out of a Fuji apple, plant them, and then get a Fuji apple.  You will most likely get a very bitter, sour-tasting apple.  Apple seeds in their genetic makeup randomize the flavor of the apple; therefore, in order to get the exact same taste you must take a clipping from the original tree.  Only the original tree can produce the Fuji apple.

Now let us bring it back full circle to the trinity.  Imagine that you have three apple trees standing in front of you.  Each has one of those nice little tree placs.  One says Father. The second Son. The third Holy Spirit.   How would you know that they are of the same plant? You would have to taste their fruit.  If all three produced the same apple taste, then you would know that they are indeed of the same original plant or substance (homoousios). Yet, as you stand before them, you notice that what you have just tasted is not a piece from three distinct branches of the same tree, but three distinct trees. They are like the three distinct persons (hypostasis).  They are most certainly three distinct objects, but they are really part of the same tree. Oddly enough, the three plants are actually one plant. In relation to the trinity, there are not three gods (tritheism), but three forms of the same substance!   You are assured that they are one and the same but three by the very fruit that they produce. Each plant is distinctly and exactly the same thing.

I fully recognize that this analogy is lacking in some areas. Indeed, the trinity is a divine mystery. In order for it to be a more adequate representation of the trinity as affirmed in orthodox Christianity, the first tree would be uncreated (eternal) never having a beginning as a seed. Likewise, the second and third trees would could not to have been said as created at a later time, but eternally coexisting with the original tree, having been begotten eternally (a very difficult concept to grasp). So the analogy breaks down, but I do think it helps to capture the idea of three persons in one substance.

Anyway, I hope that this post may help some of you begin or further contemplate the triune god.   Blessings

The LLC Research on Divine Guardian Transport Animals & Moon Goddess

Reblogged from

[ With a combination of articles
Divine Guardian Transport Animals
The LLC Moon Goddess Research
Compiled and edited by ArchMatrona Georgia ]

The LLC Research on Divine Guardian Transport Animals & Moon Goddess

Over the past week, I have done extensive research into the myths related to the Greek-Roman Titanides (after whom The Seven Divine Guardians of The Lady of Light Chantry are named).  I was particularly looking for clues regarding how these Goddesses were thought to (symbolically) travel (on the spiritual plane) from Heaven to Earth.  I also considered the transport animals of other Greek/Roman Goddesses of similar powers/virtues.  Finally, I compared these transport animals to some of those used by Anglo-Saxon Goddesses of similar powers/virtues.
See the following information below:

The LLC Seven Divine Guardian Transport Animals

1st Kyria Thea (Eos-Aurora or Saule-Sol-Sunna, or Beiwi & Rozhanitza)-Lady Vision, VISION BRINGERS [2 flying sun horses or 2 flying sun reindeer],

2nd Kyria Phoebe (Selene-Luna, & Artemis-Diana)-Lady Clarity, ENCHANTMENT BRINGERS [2 flying moon horses, or 2 flying moon bulls-oxen, or 2 flying moon reindeer],



3rd Kyria Nike (Victoria), Lady Victory, VICTORY HORSES [4 flying horses of the four directional winds],


4th Kyria Metis (Minervas+Muses & Iris or Gna+Valkyries)-Lady Wisdom, MESSENGER HORSE [1 flying messenger horse-with or without wings],

Griffin – Griffon, or Gryphon = Eagle & Lion

5th Kyria Themis (Nemisis)-Lady Justice, AVENGING GRIFFIN [1 flying winged griffin],

6th Kyria Tethys (Quan Yin)-Lady Grace, WATER DRAGON [1 water swimming/flying dragon],

7th Kyria Rhea (Cybele) Lady Patience, PEACEFUL LION [1 leaping lion]


In researching the imagery for the Titanide/Divine Guardian, Kyria Phoebe/Lady Clarity, I sought to understand how the various Greek-Roman Moon goddesses (Selene-Luna, Artemis-Diana, Hecate-Hekate, Persephone-Proserpina, and a group of Moon Goddesses known as the Menae/Menai) were connected to Her and to each other and to the moon.

I thought it would help if I created a diagram listing the Maternal Genealogies of all the Greek-Roman Moon Goddesses.  I was amazed by what this diagram revealed.

There were three lineages: one from Kyria Thea (the Moon in Heaven), one from Kyria Phoebe (the Moon on Earth), and one from Kyria Rhea (the Moon in Hell aka the Underworld).  This is exactly how we understand the roles of the Divine Mother, the Divine Daughter and the Divine Dark Mother.


The LLC Moon Goddess Research
Compiled and edited by ArchMatrona GeorgiaTitanide: Guardian of Sun…..Guardian of Moon …..Guardian of SaturnPower of Illumination…..Power of Enchantment…..Power of Peace~

Maternal Genealogies of the Greek (Grk) and Roman (Rmn) Goddesses of the Moon:Grk: Theia…..Grk: Phoebe I…..Grk: Rhea(Mother Thea)…..(Mother Phoebe I)…..(Mother Rhea)Rmn: Theia…..Rmn: Phoebe I…..Rmn: Ops

(Mother Thea)…..(Mother Phoebe I)…..(Mother Ops)

Goddess: The Moon …..Mother of Liminal Place …..Mother of Agriculture

Oxford English Dictionary “liminal,” the adjectival form, which it lists as a rare usage: “Of or pertaining to the threshold or initial stage of a process.” Both liminal and liminality are derived from the Latin “limen,” which means “threshold”—that is, the bottom part of a doorway that must be crossed when entering a building.]


Grk: Selene*….. Grk: Leto…..Grk: Demeter

(Daughter of Theia)…..(Daughter of Phoebe I)…..(Daughter of Rhea)

Rmn: Luna* …..Rm: Latona…..Rmn: Ceres

(Daughter of Theia)…..(Daughter of Phoebe I)…..(Daughter of Ops)

Goddess: 50 Months/Moons …..Light of Moon/Guard of Wild Animals …..Phases of Moon

Grk: 50 Menae …..Grk: Artemis** aka Phoebe II …..Grk: Persephone***

(Grand-daughters of Theia)…(Grand-daughter of Phoebe I)…(Grand-daughter of Rhea)

Rmn: 50 Menai …..Rmn: Diana** ….. Rmn: Proserpina/e***

(Grand-daughters of Theia)…(Grand-daughter of Phoebe I)…(Grand-daughter of Ops)

Asterisks: Triple Moon Goddess

*In Heaven (via Theia)…**On Earth (via Phoebe)…***in Hell/Underworld (via Rhea/Ops)

The LLC Correspondence:

Dea Madria= Kyria Thea…..Dea Matria=Kyria Phoebe…..Dea Matrona=Kyria Rhea


For clarity, I also made up descriptive titles explaining just how each goddess is related to the moon.
I also made up titles describing the roles played by the second generation of Goddesses…which are in keeping with the Powers or Virtues of their Titanide Mothers.


Goddesses Mother of the Stars/Night

Grk: Asteria

(Daughter of Phoebe I)

Rmn: Nyx

(Daughter of Phoebe I)

Magic of Moon

Grk: Hecate-Trivia*/**/***

(Grand-daughter of Phoebe I)

Rmn: Hekate-Triforma*/**/***

(Grand-daughter of Phoebe I)



Moon Phases on The World Anna K’s Tarot

Kyria Thea’s Lineage


Personal Symbols:

Transport = Raised cloak or swan feathers cloak

Light = torch, upward pointed/inward curved (horned) crescent moon crown

Animal Symbols:

Companion = rooster, dog

Transport 1 = silver chariot drawn by two winged horses (pegasi)

Transport 2 = chariot drawn by two bulls (with inward curved horns)

Left-Bull-Horn/Old-Moon “(” + Bull-Head/Full Moon “O” + Right-Bull-Horn/New Moon “)”

NOT outward curved crescents

New Moon “)” + Full Moon “O” + Old Moon “(“


Personal Symbols:

Plant = myrtle tree

Light = upward pointed/inward curved (horned) crescent moon crown

Animal Symbols:

Companion = owl, raven,

Transport 1 = silver chariot drawn by two winged-horses (pegasi)

Transport 2 = chariot drawn by two oxen (with inward curved horns)

SEE: inward curved crescents

Left-Ox-horn/Old-Moon(” + Ox-Head/Full MoonO” + Right-Ox-Horn/New Moon)

NOT: outward curved crescents

as in New Moon “)” + Full Moon “O” + Old Moon “(“

The Menae/Menai

50 Sisters = 50 Months/Moons = 4 Solar Years [12-Mns+13-Mns+12-Mns+13-Mns=50 Mns]

[The time between one Olympiad and the next]


Kyria Phoebe’s Lineage


Personal Symbols:

Plant= oak groves

Light = archers bow (and arrow), with inward curved bow end, moon,

Animal Symbols:

Companion = dogs/wolves, bears, stags, + other wild creatures

Transport = chariot drawn by two deer (with inward curving antlers),

SEE: inward curved crescents

Left-Stag-Antler/Old-Moon(” + Deer-Head/Full MoonO” + Right Deer-Antler/New Moon)

NOT: outward curved crescents

as in New Moon “)” + Full Moon “O” + Old Moon “(“


Personal Symbols:

Plants = oak groves

Light = archers bow (with inward curved bow ends) and arrows in quiver, moon

Animal Symbols:

Companion = dogs/wolves, bears, stags + other wild creatures

Transport = chariot drawn by two deer (with inward curving antlers)

SEE: inward curved crescents

Left-Deer-Antler/Old-Moon(” + Deer-Head/Full MoonO” + Right Deer-Antler/New Moon)

NOT: outward curved crescents

as in New Moon “)” + Full Moon “O” + Old Moon “(“


Personal Symbols:

Plants = oak, yew, pomegranate, belladona, dittany, mandrake

Places = liminal (borders, city walls, doorways, crossings),

Objects = whip, dagger, keys

Light = torches, moon

Animal Symbols:

Companion = frog, cow, boar, serpent, horse, dogs

Transport = runs with dogs, rides a horse


Kyria Rhea’s LineagePersephone-Proserpina/ePersonal Symbols;

Plants = wreath of flowers, pomegranate

Light = torches, moon

Animal Symbols:

Companion = bat


Kind regards,

ArchMatrona Georgia

All images found by ArchMatrona Georgia on the internet.

The Crystal Tablet with commentary by Mr Glenn King

Reblogged from

Relevant links throughout the article.

This Scripture is said to be named after the medium into which it was inscribed, symbolic of truth.

The Crystal Tablet with commentary by Mr Glenn King

For several years now I have thought that I would like to post a substantial number of the De’anic scriptures on line along with some running commentary regarding them. For a variety of reasons I have never done this. However now the time seems right for this project.

This project I hope can accomplish several purposes. First it will hopefully introduce a significant portion of the De’anic Scriptures to a wider audience. Secondly it will give me the opportunity to express my own thoughts regarding certain scriptures. A third reason for the project is that hopefully it will generate discussion within the De’anic community about the significance of certain Deanic scriptures and their possible meanings.

Regarding the scope of this project, I do not plan to post the full De’anic scriptures here. This project is more modest in scale. The scriptures which will be posted will come from the group of writings generally known as the ‘Teachings of the Daughter’ or simply as the “Teachings.” My reasons for posting only this section of the scriptures is primarily thealogical. The Teachings are much more central to my own understanding of De’anism than is the “Mythos” [the] other major part of the scriptures.

I do want to make a couple of caveats about this project. First the commentary which I will write along side the various writings should be understood to represent my own ideas and opinions only. They will not be an attempt to be a full thealogical commentary and neither will they necessarily represent the views of any organized De’anic group or tradition. Finally I hope in general to simply allow the beautiful writings of the Deanic scriptures to speak for themselves. I hope that my comments will clarify them to some degree and point out ideas which I believe to be particularly significant.

Mr Glenn King

A PDF of the New Celestial Union Version of the De’anic scriptures edited by Sarah Amy Morrigan to view or download for free


I start this process by posting the first eight verses of the scriptural writing called the Crystal Tablet. This book though it makes more sense to call it a chapter is the first of the group of books / chapters normally called the Teachings of the Daughter. This group of writings are called the Teachings of the Daughter or Teachings because within some of these writings it is the Divine Daughter who supposedly speaks. She of course within the Filianic version of De’anism plays the central role within its salvation mythos. It is interesting that in spite of its name the writing contains no references to any crystal tablet within the body of the text itself. Thus it has always seemed to me that its title has been miscast. A better title to my mind would be the “The Tapestry” which is the dominating image of the first eight verses of the writing. Note. All of these scriptures which will be utilized in this project will be from the New Celestial Union Version of the De’anic scriptures edited by Sarah Amy Morrigan.

Title 2, Chapter 1

1. Existence is a web of tapestry.
2. A web is a pattern of many crossroads connected by short paths.
3. Some crossroads are the intersection of many paths, some of but a few. Some are great and some are small.
Each path has its own colour.
4. Every crossroads is a choice, and every choice has a spiritual meaning.
5. In each turning we choose either to come closer to Perfection or else to move away from Her.
6. In the first way the soul perfects herself in beauty; in the second she grows duller and more coarse.
7. In the first way she learns happiness even in dearth, and gathers riches of the spirit; in the second she learns pain even amid opulence, and the spirit walks in rags.
8. Where lead the paths? The first to the foot of the celestial throne; the second to the dark gates of the realm of death.

I do not want to risk overshadowing the actual sacred writing by a multitude of comments. I will try to keep them brief within these posts. The writings introduce several of the most important themes of De’anism. Some of these are: One. To a great degree life is a series of choices between a life in the spirit in contrast to the alternative a life not related to the Spirit / Perfection / Dea herself. Within this other life the soul grow dull and course. It learns pain. One path leads it to the celestial throne and the other to the realm of death. These teachings in general accord with the traditional teachings of the major teachings of most of the world’s religions. They of course do not agree so well with those belief systems which de-emphasize the role of moral choice in the world’s affairs or which deny a divine source of the world.

Mr Glenn King


Title 2, Chapter 1

9. How shall the soul know her direction?
10. As in the world of matter there are four fixed points by which the corporeal vessel may know its course, so, in the compass of the spirit, are there three to guide the soul.
11. The first is life, or wholeness, the light of the Absolute; the second is light, or force, the light of the Mother; the third and gentlest light is love, the light of our Saviour, the Maid.
12. Life is the life of the spirit, the first principle; beyond being and unbeing. Life was before
existence. Life is the cause of existence.
13. How shall the soul live in life?
14. Let her realize the truth of her self and the truth of the Absolute. Let her know that her life is beyond even her existence, that the absolute life, the life of Thea, is beyond all existence.
15. Let her not be held from herself or her Thea by anything that exists, for all the things that are have come from nothing and to nothing shall return. But the divine life, and her life within it, was ever and shall ever be, though time itself shall only last a space.
16. Let her not trust the ground her feet are set upon and doubt the ground upon which that ground stands. Rather let her doubt the sea, the sky, the fingers of her hand and the breath of her mouth; for all these things may be illusions, as in some sense they are.
17. But let her know life divine as the truth beyond truth
and the faith beyond faith and doubt.
Comments. I am certain that I do not grasp all of the possible meanings of these verses. However I do want to say a few things. Clearly life here is viewed as ultimately that which is of Dea. It reverses the normal scientific world view in which life is only defined biologically. Biological life here is referred to as existence and is based on the greater life of Dea. Life is Dea and Dea is life. “Rather let her doubt the sea …” I do not think that what is being said here is that persons should actually doubt the realities of sea, sky and bodily existence and make some kind or mental effort to perceive material reality as unreal. What is being said is that we should perceive and know Thea as being even more real and relevant than even these solid realities of earth, sky, and sea. The theme of the illusionary nature of the world which is persistent within the De’anic scriptures begins here. What it says here is that this world of nature is “in some sense” illusion. In other words it is not entirely illusional.

How does that work? Well if the sky, sea, human body and other aspects of this world are ultimately seen as existing separately from and outside of the context of the life of Thea, that the text says is illusional. It is also a scientific fact that in spite of the fact that human beings perceive the material world as being made up of many objects that are distinct and solid, that itself is more a perception than a full reality. While this [is] how we experience the world and thus is true as far as it goes, it is also only one way to view the world. Matter is in fact made up of atoms which we can not see without the technology of science and it is also a fact that great amount of space exists between the nuclei of atoms and their electron orbits. Then of course there is much more space between atoms themselves. Thus the fact is that physical objects which we generally perceive as solid are mostly what we call empty space but we can not directly perceive this. The reason why separate objects hold together are because of the very strong energy fields which bind material objects together. Thus our own perceptions are not absolute.

However there is another way of viewing this issue of the nature of matter. Differing people at differing times and places view objects and nature differently. If one is preoccupied, anxious or distraught in any of many ways, when one is taking a walk in a nice neighborhood one is often unlikely even to notice the beauty which often surrounds one. One is unlikely to respond to it and may not even see it. If on the other hand one is alert to and focused on the beauty of flower, trees, and landscapes them one may see it. Certainly both experiences are real. However within a De’anic perspective the beauties of physical objects is a deeper reality and more akin to the beauty of Thea herself. It is relatively more real and is more as the world really is.

Please note I am not attempting to dismiss the one who is preoccupied with solving a problem which must be solved or who is dealing with a sorrow that must be dealt with. There is a time for everything. Perhaps it is the will of Dea that he or she should be dealing with those issues at that particular time.

Mr Glenn King


Title 2, Chapter 1

18. Light is pure force or delight. It is the joy of Thea, and Her breath and spirit.
19. Light is the outpouring of life into existence. All things that exist come from life; they are made and sustained by light.
20. Though an existing thing appears never so solid, yet its body is made of light. All
material things are but consolidated force; and the vibration of force is the whole of their being.
21. Yet material things are far from the source of light. They have become subject to
consolidation and restriction.
22. Pure light knows no bounds, but is perfect joy, and breathes its own perfection.
23. How shall the soul approach to light?
24. Let her make her every act a resplendent
creation, and let every outpouring of her strength be a well-made gift for her Lady. Let her not
fall into dullness, but be ever creating herself anew in the delight of her strength.
25. Let her not seek for reward, but only for her own perfection; thus the action itself shall become perfect. Let her turn from the transient and find delight in the eternal.
26. For every earthly action is the shadow of some higher form; and the soul must choose whether in her act she shall approach that form, or sink from it into deeper shadows and the morass of illusion.
27. She who rejects the light of the Spirit in this world shall, beyond death, be plunged into darkness and the confusion of bodiless echoes.
28. But every act that is performed in dedication to the Mother is an expression of the soul’s true self, and loosens the chains of her bondage.
29. If the soul lives in light, nothing shall be impossible to her, for her will shall become one with the will of our Lady.


Within many of the world scriptures including those of Christianity, Gnosticism, and Hinduism many statements such as the above exist which seem to denigrate the material world as being not worthy of our concern or interest. Thus we have within the literature of the Medieval Catholic mystics the idea that we should not love the “creatures” and should renounce all material pleasures and joys. We instead should turn only toward the pure light of God. Within Gnosticism the material world itself was not created by God but by an ignorant, power crazed demiurge named Yaldaboath. Within Hinduism the primary goal of religious life as postulated by its theologians is to ultimately escape this material world of the senses and ego in favor of a “liberation” in which the soul is absorbed completely into the Brahman and sees through the illusion of sensory life.

These themes all seem to suggest that at a minimal this life is insufficient, limited, full of suffering and that in comparison to the divine life insignificant. The De’anic scriptures as exemplified by certain statements above and in many other citations through out the scriptures as a whole seem to confirm this perspective. The question for me is what to make of this broad theme within many of the traditional religions. Well lets start with the obvious. This world is an imperfect world which is limited and in which much suffering and violence exist. Furthermore physical death is the end of all things. By contrast within most religious traditions, the divine world of God / the Ultimate is seen as being full of “joy unspeakable and full of glory” as the New Testament says. It is the realm of eternity, bliss, and death has no hold there. That being the case an obvious comparison is set up in which this world obviously suffers by comparison to the divine one. There is no way to escape the truth of this comparison.

However the real questions come with the response which is then urged in response to the dualism between the divine world and this world of pain and suffering. The answer given within the Crystal Tablet is “Let her (the soul) turn from the transient and find delight in the eternal. For every earthly action is the shadow of some higher form; and the soul must choose whether in her act she shall approach that form, or sink from it into deeper shadows and the morass of illusion.” How should we interpret this message? First a few observations, it is one thing to state as most religious traditions do that the divine world is greater than the material world. One can accept this fact while still accepting the reality that one must live within the very real confines of the material world. In fact I think that De’anism and the other major religious traditions with some exceptions all have seen fit to adopt to the realities of material life well because it is necessary.

But still the point remains that we should “turn from the transient and find delight in the eternal” How do we do this when we of necessary must live material lives in a material world? What in fact does it mean that we must turn from the transient? Through out much of human history earnest seekers after the Divine have literally attempted to forsake any interest in or relationship with the material world to the extent that this was possible. Thus at the extreme end medieval Christian Anchorites such as Julian of Norwich had themselves walled away within churches so that even the light of the sun and all the beauties of nature were denied them. Organized Medieval monasticism was a more communal and less extreme attempt to achieve the same end.

The same spirit existed within Islamic Sufism and Judaism even though according to both Islamic and Jewish Law the commandments were clear that persons should norminatively bear and raise children. Monasticism was prohibited. The solution to this was that those who live lifes fully committed to God would perform the minimal necessary to conceive children and exist in the world while ignoring its pleasures.

Within Hinduism the way to achieve renunciation of the world was to seek this renunciation only after ones own children were raised and ones active householder’s life was ended. One then went into the forest and attempted to live as a mendicant. The Buddhists of course tended not to wait and thus the religion was founded on a firm foundation of monasticism. The point of all of this is that many within most religious traditions have attempted to take such advice as literally as possible and have tried to take a multitude of various paths to find the solution.

So now what does it mean within the Deanic tradition of Our Mother God that we should turn from the transient. I would suggest that instead of looking at the more extreme interpretations of such religious injunctions we should look instead at some interpretations which are less extreme. We should also question very closely the meaning and purpose behind the statements within the various traditions that we should turn from the transient. Lets do this examination first.

Does turning from the transient within Deanism mean that the joys of nature, beauty, and human community should be rejected? Evidently it does not because the De’anic Scriptures are filled with references to the beauty of nature and love for it. There are also many scriptures in which it is clear that love, the love of all creatures and love the Dea is at the center of existence. The second half of the Crystal Tablet called the Clew of Love in some variants of the De’anic scriptures is a testament to the importance of love within the De’anic tradition. I will be posting it immediately after this post.

The fact is that De’anism has the same basic ethical mandate as does Christianity that people should live in accordance to love. Thea is love and the world is her creation. She loves it and so must we. With all of this data I think that the answer begins to become clear. Turning away from the world / the transient does not mean a literal turning away from the blessings of matter what it does mean is a turning away from all that is disobedient to Thea’s love, it is a turning away from that which destroys and hurts, which divides that which should not be divided. It also involves an effort to love Dea with all of our heart and soul while obviously loving our neighbor as our self. That all involves a serous balancing act which few ever fulfill very well. But that I think is what we must attempt to do.

Now as to the reason so much in religious tradition emphasizes the language of renunciation and the rejection of the transient. I believe that the answer has more to do with how human beings tend to relate to material things and to the world of material reality. What the prophets and mystics primarily objected to in “the love of the world, of transient things” is that human beings have in general valued things as material possessions and for the power which comes from the ownership of these over love of neighbor as the Bible puts it and over the love of God. Clearly humanity has also tended to place the love / greed for material things over both human love and justice. What complex human societies historically have done repeated is to organize conceptions of “the world” in which the ego identities of dominant groups, classes, or individuals is placed over the needs of others and certainly over the love of God.

I believe that is the ultimate source of the negative critique of matter, manifestation, of creatures, of material wealth. Thus the De’anic statement that “Yet material things are far from the source of light” is a way of expressing this broader conception. So then the question becomes how does a people or a person reject the idolization / greed for possessions and idolization of self. The answer given here is that s/he must “turn from the transient and find delight in the eternal.” I will obviously have more to say about this in future posts.

Mr Glenn King


Title 2, Chapter 1

30. Love is the force of harmony by which all existence is made possible.
31. For the perfect existence of the Spirit, its very nature is love. The pure soul is in harmony with Thea, with herself and with all things.
32. And for the existence that has fallen from perfection: truly it is the music of divine harmony which sustains it in the motion of its wholeness.
33. It is love that holds the drop of dew pendant upon a blade of grass, not flowing forth in watery profusion, but swelling within the unseen urn of its brief harmony.
34. It is love that holds the stars within their courses, and all the worlds of the immeasurable cosmos within the harmony of the celestial music.
35. Truly, all the cycles of the times and the seasons; all the rhythms of the soul, of the
mind and of the body: truly all these flow from the love of our Lady the Maid, that each
creation may not decompose flying away into black eternal chaos.
36. For light is the essence and love is the form. And it is by love that the essence of a tree remains a tree. Else it might as well become a rushing wind or a forked lightning flash.


Since my comments on my last post were so extensive, I do not want to make many comments here. What I do want to do is the cite a few quotations from Greek mythological thought. These quotations second much of what is said above. The quotations come from a book I have begun reading titled ‘The Origin of Aphrodite by Stephanie Lynn Budin. Stephanie Budin is a noted scholar of ancient history and is the author of The Myth of Sacred Prostitution in Antiquity. From what I have read so far the Origin of Aphrodite is an excellent book. The quotations are:

“The earth is in love with the rain, whenso’er the dry ground, fruitless in drought, hath need of moisture. And the august heaven , filled with rain, loves to cast itself upon the earth through Aprodite’s spell. And when the twin mingle as one, they cause all things to grow for us, and nurture them as well, – all things by which the race of mortals lives and flourishes.”

Euripedes as cited by Athenaios

“Kypris moves through the air, she dwells in the sea wave, and all things come from her. She it is that gives and implants love, and the love of which all we of earth are begotten.”

The Hippolytos of Euripides.

I only want to point out that the ancient Greeks as does De’anism viewed the universe as living and as being ensouled. Thus earth, sky, mountains, rivers and most of what is called inanimate matter by the modern world view is in fact viewed as alive and living.

Mr Glenn King


Title 2, Chapter 1

37. How shall the soul attain to love?
38. Let her open herself to every creature in compassion and in care.
39. Let her seek to do no harm to any being.
40. Let her love extend even to those who do her hurt; and let her seek to understand them.
41. For perfect love is perfect knowledge and perfect knowledge is perfect love.
42. Let her know that no creature gains good for herself by any harmful act, for every
stone returns to she that throws it in the fullness of time; and the shaft that her hand releases
shall fly a thousand years until it cleaves her heart.
43. But she that does a kindly action shall be thrice blessed:
44. Once in the doing of it; for the hand of Thea shall rest upon her.
45. Once in the raising of her soul upon the path toward her Lady.
46. And once in the deed itself; for every rose plucked and sent forth shall come as a gift to her when her heart is weary, and every cup of wine that she gives to another shall quench the thirst of her own lips in the fullness of time.
47. She who gives succour to those who have need prepares a place of safe repose for
her soul. And she who turns no creature away surrounds her soul with beautiful things.
48. For the soul that grows in love grows ever more beautiful, but the soul that turns from love is
repellent of aspect.
49. Let the soul know before all that the greatest love is the love of Thea,
and from this love all other loves flow.
50. Let her open herself to her Lady that She may come as a perfect love for her.
Let her learn of Thea, of that eternal love which is Thea.
51. And she who loves her Lady in perfection shall have perfect love of all Her creatures, even as She has.
52. For this is the love that is perfect knowledge, and the knowledge that is perfect love.


The above are the last verses of the The Crystal Tablet. As the reader can see it is a short but powerful writing. I will let it to speak for itself.

Mr Glenn King


I am in agreement with Mr Glenn King, when he comments that The Crystal Tablet introduces
“several of the most important themes of De’anism.
1. To a great degree life is a series of choices between a life in the spirit in contrast to the alternative a life not related to the Spirit / Perfection / Dea herself.
2. What is being said is that we should perceive and know Thea as being even more real and relevant than even these solid realities of earth, sky, and sea. The theme of the illusionary nature of the world which is persistent within the De’anic scriptures begins here.
…If the sky, sea, human body and other aspects of this world are ultimately seen as existing separately from and outside of the context of the life of Thea, that the text says is illusional.
Biological life here is referred to as existence and is based on the greater life of Dea. Life is Dea and Dea is life.
4. Turning away from the world / the transient does not mean a literal turning away from the blessings of matter what it does mean is a turning away from all that is disobedient to Thea’s love, it is a turning away from that which destroys and hurts, which divides that which should not be divided. It also involves an effort to love Dea with all of our heart and soul while obviously loving our neighbor as our self.
…Human beings have in general valued things as material possessions and for the power which comes from the ownership of these…
What complex human societies historically have done repeated is to organize conceptions of “the world” in which the ego identities of dominant groups, classes, or individuals is placed over the needs of others and certainly over the love of God.
How does a people or a person reject the idolization / greed for possessions and idolization of self?

Mr Glenn King

Janati Names used by myself

Janati Names used by myself

The Names used by myself are mainly Clan Jana, with a couple of personal differences to clarify their stream for me.

3 Janati of Spirit

Lady Rhaya – March 6 (5 if a leap year) / Moura 15
The origin of Rhaya is the Old Greek language.
The name is of obscure meaning, possibly from rheo or rheos (meaning ‘river, stream’).
Rhaya is a form of the English, German, and Greek name Rhea.
Rhaya is pronounced Ree ah

Lady Theia / Lucia – March 6 (5 if a leap year) / Moura 15
Latin feminine form from lux ‎(“light”)
Theia is pronounced Thigh ah
Lucia is pronounced Loo Ce ah

Lady Candra – March 6 (5 if a leap year) / Moura 15
From Sanskrit चन्द्र ‎(candra, “moon”).
Candra is pronounced Can drah

From Middle English mone, from Old English mōna ‎(“moon”), from Proto-Germanic *mēnô ‎(“moon”), from Proto-Indo-European *mḗh₁n̥s ‎(“moon, month”), probably from *meh₁- ‎(“to measure”). Cognate with Scots mone, mune, muin ‎(“moon”), North Frisian muun ‎(“moon”), West Frisian moanne ‎(“moon”), Dutch maan ‎(“moon”), German Mond ‎(“moon”), Swedish måne ‎(“moon”), Icelandic máni ‎(“moon”), Latin mēnsis ‎(“month”). See also month, a related term within Indo-European.

4 Janati of Earth

Lady Grace – March 25 / Columbina 5
From Middle English grace, from Old French grace (Modern French grâce), from Latin grātia “kindness, favour, esteem”, from grātus ‘pleasing’ from Proto-Indo-European *gʷerH- ‎(“to praise, welcome”).
Grace is pronounced GreyS

Lady Vicka – June 13 / Rosa 1
Latin for victor, diminutive of Victoria (English, German, Romanian, and Spanish).
Vicka is pronounced Vih-Kah

Lady Justina – Sept 5 / Abalon 1
Latin feminine iustus ‎(“just”).
1. just, righteous
2. lawful, legal
3. justified, merited, well-deserved, due
4. (figuratively) exact, straight, direct
From Proto-Italic *jowestos, from Proto-Indo-European *h₂yew-.
The baby girl name Justina is pronounced in English as JHuhS-TIY-Nah

Lady Sofia – Nov 28 / Astrea 1:
From Ancient Greek σοφία ‎(sophía, “wisdom”).
Pronunciation for Sofia: So-FIY-ah

Sanskrit Etymology of Angels – Janati

Reblogged from Yahoo Group Deanic Conversations

Sanskrit Etymology of Angels – Janati

A History of the Madrian Separatists explains why Sanskrit is used

The Madrian1 separatists (2 people) started as Western influenced: Greek, Latin, Celtic, pre Vatican 2 Roman Catholic.By Hesperis: Aug. 8 to Sept. 4 1981 they had moved to 49 Industrial Street, Todmorden, Lancs then to Hebden Bridge, Yorkshire.I know that at that time, the women/those that present as a woman, dressed in a sari, saree, or shari. This is where and when the Hindu influence started, with Sanskrit etymology because many European languages are proto-Indo-European .

Hindu influence evidenced itself much later in images of Hindu goddesses / Janya and month names, when they became Aristasians trying to evade the criminal record for Actual Bodily Harm (ABH) and newspaper reports of sleep deprivation, starvation and beatings. (They then became Daughters of Shining Harmony / Chelouranya – Japanese influenced, still attempting to evade their harmful cult history). Madrian1

An explanation by Aristasians of why they took up Hindu concepts:
” Such images — particularly the Hindu ones — go back in an unbroken line to the original worship of the Mother as Absolute Deity. In Christianity, only the image remains (but the image is still very faithful) while the worship of Dea has been “theologised” out of existence. In Hinduism, while patriarchal myths have been woven about, say Sri Lakshmi, there are many within the tradition who still worship Her as Supreme Deity. Thus these are images in which the direct spiritual influence is still living (the same might be said about Kwan Yin bodhisattva, or the Tibetan Tara). We could use reproductions of more ancient images from prehistoric matriarchal times, and while this is not forbidden, it is generally considered that it is better to use images that are still connected by a living thread to the earliest tradition.

…largely a British phenomenon, and unlike Americans, there is a healthy respect for Indian culture there thanks to Britain’s colonial past in India and also because of the large immigrant population there from India. This contrasts with our situation here in North America, in which anything that looks, sounds or smells Hindu are products of fringe cults or Westernized “new age” movements.” Madrian1



I believe it was ArchMatrona Georgia who devised this list, but it is based upon Aristasian info and of course, much of it comes from the Greek.

JANAKA SKT “Parent, Origin, Primary Melody of Seven Notes
JANA SKT (fem-s) “Life”, JANATI SKT (fem-pl) “Derived from, Progeny, Secondary Melody”/, The Perfect Radiance of one facet of the Jewel of Deity”

Janya: Lucia SAI RAYA SKT “Lady-Lord, Royal, Rule, Dominion, Sovereignty
Planet: Sun/Sunna GER/IE “auspicious, blessed, good, virtuous, beautiful, ray of light, eyesight, illumination” Sol LAT,
Weekday: RAYADI SKT Sunday GER Dimanche FR
Titan: Theia GR “brilliant light”
Virtues: Magnanimity Generosity
Metal: Gold
Color of robes: Orange
Note: D (re)
Virtues: Magnanimity, Illumination and Generosity.


Moon GER/IE “mind, measure” Luna LAT, Selene GK
Phoebe GK “bright moon”
Purity Reason (Physics)
Violet Silver White
A (la)
Virtues: Reflection, Reason and Purity Feast Day


SAI VIKHE SKT “Courage, Force, Heroism, Power, Strength, Valor”
Mars LAT “strength, will”
Dione GK “divine queen” (Nike GR “victory”) Valor Courage Force
E (mi)
Virtues: Valor, Courage and Strength


SAI MATI SKT “Acute Attentive Mind, Intelligent, Shrewd, Wisdom”
Mercurius/Mercury LAT “quick, wit”
MATIDI SKT Wednesday GER Mercredi FR
Metis GK “cleverness, wisdom, prudence, council” Coeus GK “intelligence”
Intelligence Intuition (Metaphysics)
Mercury (Quick-silver)
Yellow (Saffron)
B (ti)
Virtues: Intelligence, Intuition and Wisdom


SAI THAME SKT “Law, Order”
(J)Iuppiter/(I)Jov LAT “divine parent”

Themis GK “divine-natural law-order”
Justice Order (Balance) (Harmony)
Blue (Purple)
F (fa)
Virtues: Justice, Order and Harmony.


SUCRIDI SKT Friday GER Vendredi FR
Tethys GK “sea, ocean, nurse,
Green (Pink)
C (do)
Virtues: Compassion, Love and Mercy


SAI RHAVE SKT “Discipline, Severity”
Saturnus/Saturn LAT “seed, sow, giver, mother”
RHAVEDI SKT Saturday LAT Samedi FR
Rhea GK “she who flows, current”
Steadfastness (Severity) (Time)
Indigo (Brown) (Black)
Virtues: Steadfastness, Temperance and Self-Restraint.
G (so)



There were 2 groups of Madrians, 1 the publicity seeking, lesbian separatists and 2 the more secretive gendar inclusive group from which Clan Jana originates. So in future I will number the source Madrian1 and Madrian2.

Seven Spirits of Dea Matrona – The Lady of Light Chantry

From The Lady of Light Chantry – Days, Triskadekos & Seasons 08-05-2016

ArchMatrona Georgia

The LLC sees the Seven Feminine Planetary Guardians as the Seven Spirits of Dea Matrona [Our Lady].  The seven planetary (“wandering”) heavenly luminaries have been known since ancient times.   Each of these has been associated with one of Seven Spiritual (“Divine”) Powers or Guardians.  The seven-day week, and the names of each week-day, are derived from these seven planets and their names.  The Assyrian and Babylonian names are among the oldest.[1]  The Greek and Roman names came later.  The Anglo-Saxons names are the most modern.   Some names are feminine and others names are masculine.  In the earliest Greek Creation Story, Seven Titanides (“Great Feminine Powers”) and Seven Titans (“Great Masculine Powers”) are named in pairs, by the Great Goddess Eurynome, as the fourteen guardians of the seven planets.[2]  The Titanide names are similar in meaning to the names of the planets they guard, whereas, the Titan names are not.


Planetary Days: (7)


1st      English: Vision-day, named for Our Lady of Divine Vision/

Divine Lady Vision, Lamp of Illumination, Generosity, and Benevolence

          Guardian of the Sun

          Greek: Thea “sight” (thea) a beam or ray of light emitted by the eyes, producing illumination (a seer, visionary); “shining” (aether,) the light of the clear blue sky and the Mother of the light beams (sun, moon, dawn); cause of   the “brilliant glitter” and  thus “value” (of gems, gold and silver),

Anglo-Saxon: Sun-day, named for (Sol) Sunna “sun, light, to shine”


2nd     English: Clarity-day, named for Our Lady of Divine Clarity/

Divine Lady Clarity, Brightness of Reflection, Reason, and Understanding

          Guardian of the Moon

          Greek: Phoebe “bright, clear, pure”

Anglo Saxon: Mon-day named for (Meno-Mone) Mona “moon, to measure”


3rd     English: Valor-day, named for Our Lady of Divine Valour

Divine Lady Valour, Lamp of Illumination, Generosity, and Benevolence

          Guardian of Mars

          Greek: Dione “shining, divine queen”

Anglo-Saxon: Tues-day named for (Tu-Tyr) Tiw “shining”


4th      English: Wisdom-day, named for Our Lady of Divine Wisdom

Divine Lady Wisdom, Messenger of Intelligence, Intuition and Creativity

Guardian of Mercury

Greek: Mnemosyne  “memory, remembrance,” from mneme “memory”, see      “mnemonic”, goddess of “thought, intelligence, memory”, Mother of (life        giver, who sets in motion the activity of)  the Muses (Muse, “to think,  to    remember”, see music), the intelligent goddesses of creative inspiration ,    intuition, and communication, the mothers of all the arts and sciences.

Anglo-Saxon: Wednes-day, named for (Odin) Wodin “inspiration”


5th      English: Justice-day, named for Our Lady of Divine Justice

Divine Lady Justice, Foundation of Law, Order, and Harmony

          Guardian of Jupiter

Greek: Themis “divine-law, natural-order”

Anglo-Saxon: Thurs-day named for (Donar/Thunor) Thor “thunder”


6th      English: Grace-day, named for Our Lady of Divine Grace

Divine Lady Grace, Fountain of Compassion, Love, and Mercy

Guardian of Venus,

Greek: Tethys “sea, ocean, nurse, grandmother”

Anglo-Saxon: Fri-day named after (Frigg) Frigga “beloved”


7th      English: Patience-day, named for Our Lady of Divine Patience

Divine Lady Patience, Reservoir of Steadfastness, Temperance and Self-restraint

Greek: Rhea “to flow (with ease; a constant current, ever flowing stream, endless wave, enduring force): by extension: steadfastness, discipline, constancy, order, patience, self-control”

Guardian of Saturn

Anglicized/Latin: Satur-day, named for (Saturnus) Saturn “to sow”



Thea, Phoebe, Themis, Tethys, and Rhea were first generation Titanides.  After extensive scholarly research, the Matronites have chosen to restore the names of the the missing two, first generation Titanides, Dione (Guardian of Mars) and Mnemosyne (Guardian of Mercury) respectively.


The Lady of Light Chantry, A Deanic Matronite Harmonium blog



The Seven Spirits of Dea, the Seven Supernal Planetary Guardians or the Seven Fountainheads of the Seven Streams of Creativity originating in the One Fountain, the Creatrix, Dea

Referred to as a group

Divinum (“Divine”) Tutores (“Guardians”)

Referred to as seven persons

Greek Titanide Names: English Guardian Names:

1. Agia Kyria Theia 1. Holy Lady Vision

2. Agia Kyria Phoebe 2.Holy Lady Clarity

3. Agia Kyria Nike 3. Holy Lady Victory

4. Agia Kyria Metis 4. Holy Lady Wisdom

5. Agia Kyria Themis 5. Holy Lady Justice

6. Agia Kyria Tethys 6. Holy Lady Grace

7. Agia Kyria Rhea 7. Holy Lady Patience



[1] Five planets were identified with the gods of the Babylonian pantheon as follows:
Jupiter with Marduk,
Venus with the goddess Ishtar,
Saturn with Ninurta (Ninib),
Mercury with Nabu (Nebo),
Mars with Nergal.
The movements of the Sun, Moon and five planets were regarded as representing the activity of the five gods in question, together with the moon-god Sin and the Sun-god Shamash

[2] Titans and Titanides/Titanesses

Eurynome created the Seven Planetary Powers, putting a Titaness and a Titan over each.
Theia [Divine] and Hyperion were given the Sun and the power of illumination;
Phoebe and Atlas were given the Moon and the power of enchantment;
Dione [or Nike] and Crius were given the planet Mars and the power of growth;
Metis [Cunning] [or Mnemosyne] and Coeus were given the planet Mercury and the power of wisdom;
Themis and Eurymedon were given the planet Jupiter and the power of law;
Tethys and Oceanus were given the planet Venus and the power of love;
and Rhea and Cronus took the planet Saturn with the power of peace.
(Warning: this article has pictures of the goddess unclothed).