To the Dark OneTo the Dark One, the Black One, to Aset Melanae; I pray
I take refuge in the Lady of Sufferings, the Angel of Repentance.
O Lady, Holy Darkness, Good Silence be with me
in my sufferings and fears.
And guide me in the ways of repentance which lead until life..
Daughter of Thea strengthen me,
that I might be submerged into the holy silence and into the depths of the Presence.
Praise be O Lady to your Holy Name.Be Comforting to Us
O Melanay, Lady of restrictions, of night, of darkness, of fearful moments,
be with us, be comforting to us within our fears and sufferings
Enfold us within a blanket of holy silence and even within joy.
Praise be O Lady to your holy name.
I strive to
I strive to embrace Aset Melana, the Angel of repentance , the Lady of sufferings
O Lady, enable me to embrace your disciplines.
May I turn to you in repentance and accept the sufferings of your way
that I might love [ you / Thea ] more deeply.
Praise be O Lady to your holy name.
Thoughts about Sai Rhave
Of the Seven Great Janya of the De’anic tradition, the one who has in many ways fascinated me most is Sai Rhave the last and conventionally most negative of the group. Sai Rhave (her name comes from the Sanskrit language and is interconnected with the Greek goddess Rhea who in Greek mythology was the wife of Saturn / Uranus. She is the Janya of the consolidation of matter and restrictions of the physical universe. Thus She is associated with darkness and even death the ultimate restriction of physical life. Her role within the sacred year is associated with the reaping of grain at the harvest times of the year which again is associated with death and yet paradoxically life.
I generally accept the thealogy of the Sai Rhave as understood by the Aristasian / Daughters community. However since I come out of a Judeo-Christian religious background and in many ways think within these modes, I see implications within the nature of Sai Rhave which reflect that background, implications not developed thus far by De’anic thealogy. One of the key concepts of both Judaism and Christianity is the concept of repentance, the turning away from the destructive tendencies of disobedience to God and the return to that God. Repentance (teshuva / the return in Judaism) is of two parts. One of which is expansive in nature as in adding to good works such as aiding the poor or involving oneself in a struggle for justice.The other aspect, however, lays in the restriction of ones appetites and tendencies which have become arrogant, overwhelming and thus destructive. Thus Repentance involves a voluntary suffering that is involved in acts such as fasting and the giving up of harmful activities. This limitation and restriction by its nature envolves suffering. However, ultimately though repentance leads to a better life in Dea / God. Thus it appears to me that Sai Rhave is both the Janya / Angel of Repentance and also the Lady of Sufferings, both those sufferings involved in repentance but also those involuntarily incurred, any form of suffering. She is the suffering which is ultimately involved within all limitation and restriction which at its final end is physical death. However as the Angel who comes us in our suffering she might give us endurance, comfort, and perhaps even joy in that suffering.
However there is another dimension to the nature of Sai Rhave which arises from her connections with suffering and darkness. She is also logically the Janya of mystical states of being. She is the Holy Silence / Darkness which is intimately associated with the mystical experience within many religious traditions. And within these traditions the way of preparation for Divine union is normally prepared by a journey of purgation, repentance, and suffering.
The issue of Her Name? While I have always been attracted to the nature of the Janya, the name of Rhave itself which I initially pronounced as one syllable as in “rave.” has never had much emotional resonance for me. Latter I learned that Rhave was the be pronounced as two syllables as in Ra – vay but still that name seem to me to be flat and colorless. While I have a deep respect for the angelology as it has been developed within the various groups of the Deanic community, I do not believe that the various names by which the various Janya have been known are of divine origin. They like the divine names of most deities have come out of the self understanding of the communities of their worshipers. I am not alone in believing this. Clearly the leadership of the Matronite groups who created the Celtic based names of the Angels / Geniae of the Janite clan have the same point of view.
In stating that the names of divine beings such as Janya or the gods and goddesses of the various religions are not revealed in stone is not to say that they have no meaning, no deep significance, or that they are arbitrary. Historically most of the names of goddesses and gods of most religous traditions of have been expressive of important aspects of the being of those deities. The same is the case with the Sanskrit names given to the Janya by the Aristasian community. For example Sai (Saint) Candre the name of the Janya associated with the Moon is the feminine version of the name of the male deity of the Moon within the Hindu tradition. The name of Sai Mati the Janya of wisdom comes from the Sanskrit word “mati” which itself means “wisdom.”
So what would be an acceptible alternative name for Sai Rhave, the meaning of whose name I have never been able to decipher. Well clearly a valid title for the Janya of restriction and darkness is the Dark or Black One. Please note that blackness or darkness can be a good quality and is not at all associated with evil within many religious traditions. Within Hinduism the supreme dark goddess is Kali. Durga, herself, also has her dark forms which she assumes in her wars with the demonic forces. However Kali with Her grisly necklaces and extended tongue expresses very poorly who I see as the Lady of sufferings and repentance. Within the Greco Egyptian tradition other possibilities exist. Isis in her mourning for Osirus was often entitled the Melanophoros i.e. the Wearer of Black. There was even an ancient order of those who mourned with her whose members were called Melanophoroi, the wearers of black. While Isis was seen as being the Queen of Heaven, She was also Queen of the Netherland, land of the dead. Therefore She can quite legitimately be viewed as the Black One and the Dark One as is the Great Goddess Durga of the Hindu tradition. I also assume that Hecate and some other Goddesses of the Western religious traditions can also be seen as manifesting those aspects of darkness of blackness. From out of the Ancient Greek language many feminine names have developed which express this vision of Blackness and Darkness. Among them are modern names such as Melanie, Melani, Melaina and more which express the root word “melas” which means black or dark. I have chosen Melanae / Melanay as the name in which I address the Janya who is otherwise known of Sai Rhave.
Note. The above short poems were written by myself during the past two years. I recite them regularly as a part of my regular devotions.
Mr Glenn King
This has been a fascinating article.
You have brought out an important virtue of Sai Rhave – Repentance. Something for me to think about on her Saturday. A virtue which is especially concentrated upon during the season/month of Moura.
It says in the Encyclopaedia that Sai Thame, Sai Sushuri and Sai Rhave together “represent a group whose complex interactions revolve about the principles of order, discipline, harmony, fecundity restriction, mercy and severity.”. This reminded me of the Two Pillars of the Temple of christian (or was it hebrew?) mysticism: mercy (Sai Sushuri) and severity (Sai Rhave). Sai Thame could be seen as that which upholds them, on which the pillars rest. But these are just random and spontaneous thoughts.
The idea of Sai Sushuri and Sai Rhave as the pillars of mercy and severity respectively is one that I have heard before – and in this context, Sai Thame is seen as the central pillar that balances the other two.
Interestingly, this concept of balance is found in relation to each of the non-luminaries among the Great Janyati. The apparent “opposition” between the Path of Love and the Path of Light [Sai Sushuri and Sai Mati], between Concord and Discord (co-operation and competition etc.) [Sai Sushuri and Sai Vikhe] or Mercy and Severity [Sai Sushuri and Sai Rhave].
In each case Sai Sushuri is one of the “terms” of the apparent “opposition” and Sai Thame can be seen, at least in some sense, as the “reconciling” or “balancing” principle.
I think this symbolism may belong a particularly intemorphic perspective since the two intemorphic sexes (in some respects the “yin” and “yang” of intemorphic traditions) belong respectively to Sai Thame [melini] and Sai Sushuri [chelani].
The fascinating thing that you reveal is the each of the non-luminaries can be seen as the “opposite” of Sai Sushuri, except Sai Thame.
Sai Sushuri and Sai Thame are known as sisters and are always in harmony.