On the Janya: a Summerization

Reblogged from https://theahaus.wordpress.com

On the Janya: a Summerization

In my last several posts, my attention has been focused on the subject of the Janya / the angelology of De’anism. I think that at this point I have said about what I have wanted to say about the subject. What I want to do at this point is simply summarize my own current understanding of angelology, perhaps make a few additional comments, and end the discussion for now. As I stated in my last post my previous understandings of certain of the goddesses which I have thought about over the years from various traditions does overlap into my understanding and naming of the Janya. The following list is made up of the Janya whom I currently worship and of those whose existence I accept based on tradition but who do not have any prominent place in my thinking or in my devotional life. That does not mean that they do not have any place in my life at all because after all the Janya are involved in all things whether acknowledged and worshiped or not. This list is in rough order of importance of their thealogical importance in my thinking and practice. I must say however that the Ladies Mayat, Aramati and Melanae are so intertwined in reality that they all have about equal importance in my devotional life. They are almost as three sisters together.One. Aset Mayat / Ma’at. She is Janya / Goddess of righteousness, justice, and of good law. She is the path and way of life of Dea. She is commandment and right relationship with Dea and with all creatures both human and animal. As such love runs through her structures because justice without love can not stand whereas love without justice degenerates into hypocrisy and into mere impotent emotion that does nothing for that which is supposedly loved. The Lady Mayat is the almost exact equivalent of the Egyptian goddess Maat whose name she has. In Aristasian angelology she is the equivalent of Sai Thame. There are some differences however between the two however but I do not want to discuss these now.

Two. Aset Aramati. She is the Janya of devotion, of worship, and love of Dea. She is also the Janya of hope and faith which are of necessity aspects of the love of Dea. She is the Janya of the earth but is not one of the seven planetary Janya. She is clearly has a close relationship with Sushuri, the Janya of love.
Three. Aset Melanae. She is the Janya of natural restriction, limits, and the sufferings which these cause. Thus she can be seen as the Lady of Sufferings. She is associated with darkness and the color black. Thus She can be addressed as the Black One or as the Dark One. Since repentance, the turning to Dea involves both restriction and suffering she is the Janya of repentance. Note. She is not the cause of all forms of suffering. The suffering of the murdered, of the dehumanized, of those brutally used is authored by the the evil one or the evil urge not the Lady Melanae. These forms of suffering are disruptions of the good order of Dea. However Lady Melanae is present even within these forms of undeserved sufferings in order to bring her presence and comfort to its victims. She is also the Goddess of meditation and of the quiet of meditation. Her equivalent within the Aristasian angelology is Sai Rhave

Four. Aset Atanna. She is the Janya of force, of strength, of power, of struggle, and of conflict. Her role in the service of Dea is to aggressively serve, defend, and promote the good of life itself. Thus She serves the purposes and goodness of Dea. The ancient Greeks saw her as the goddess who defended the fortress, who defended the peoples. She defends the justice which nurtures life. She is also the authoress of the skills of the worker, of the crafts person, and even of the soldier and political leader. She planted the olive tree and tamed the horse and is the patroness of the weaving of cloth. She is the equivalent of Sai Vikhe.

Note. While the four Janya listed above play a dominant role within own religious practice, I have never found a way fit those listed below either within my thinking nor religious practice .

Five. Sai Raya. She is the Janya of Ruler-ship, of Glory, of Majesty, of the Mother. She represents the Creatress of all that exists. Within Deanism she is represented by the sun. Since within my own personal thealogy Isis / Aset is the creatress and has the identical qualities as Sai Raya it is difficult for me to envision any degree of separation between them. Furthermore since to my mind the qualities which Sai Raya represents do not seem to be qualities that are normally earthly in nature I tend simply see Sai Raya as Dea herself. And since most of my worship is addressed to Dea in herself anyway, I do not worship Sai Raya specifically.

Six. Sai Candre. She is the Janya of the Moon and of the Daughter. As thus she is central to the dominant Filianic form of Deanism. However since I am not a Filianic / Daughterist at this point in my life and therefore my understanding of what role she plays in my life is undeveloped.

Seven Sai Sushuri. She is the Janya of all forms of love. Thus she is the mistress of romantic love, of familal love, of friendships, of the attractional interconnectedness of matter. She is the goddess of the community, of the people. She can also be seen as the Janya of worldly pleasures. Within the society of ancient Egypt society the goddess Hathor would have been her closest equivalent. It seems clear to me that the name of Sushuri itself comes from the name Sucri which is a feminized version of the Hindu god Sukri the god of the planet Venus. The name Sushuri looks Japanese to me but it is not a normative female name. Thus I think that it is Sucri made to sound Japanese to English speeding ears. Of course this interpretation could be wrong but it is the best that I have..

Eight. Sai Mati. She is the Janya of wisdom. Of course within the ancient Greek religion Athena was also the goddess of wisdom. However the wisdom of Athena tended to be of a very worldly, pragmatic kind. Wisdom as Sophia of course has a dominant role in many major religious traditions such as Gnosticism, Judaism, Christianity, and Buddhism.

A few more words. In spite of all of the effort I and others have expended in the discussion of the Janya of Dea, De’ani are not required to worship the Janya in spite of the fact that most do. If one worships Dea in herself fully and obeys her will, and takes on her virtues that is enough. However however most Deani beleive that having a relationship of worship to the Janya connect one more fully with Dea as she is in her fullness.

Another question that can be legitimately asked is to what degree should believers see the Janya as being separate beings with identities co-existing within the being of Dea and to what extent Dea herself? As stated earlier the Janya are living intelligent streams of Dea who organize the universe as Dea desires as her being demands. Thus at a minimal they should be seen as being aspects of her being and will. However it is possible for us to see them as being persons in some degree in their own right as long as one does not forget about the fact that they are rooted in Dea herself. On the whole I think that one should not worry about this questions too much. In my personal life I tend at times to see them as simply being Dea herself in a certain form and at other times I tend to see them almost as I have seen some of the Great Goddessses of antiquity, as being individual divine persons. Please note within De’anism a person is not limited to having a set physical-like body. Anyway I guess that I will understand the relationship of Dea and her Janya much better only after I am no longer in this life. Enough for now.
Mr Glenn King


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