Eastre / Eostre / Ostara Scriptures part II

From https://deanic.com/2017/04/13/eastre-scriptures-ii/

Angels depicted by Sulamith Wulfing

9) And when the time was at hand, two of the Janati descended, one on either side of Her, and She went with them into Heaven.

12) And thus began Her dear and glorious reign. And for the children of Heaven, Her very Presence was the completion of their joy. 13) And She poured forth Her Grace and Blessing from Her hands upon them and upon the Earth. And Her Grace and Blessing were as rays of Perfect Light which penetrate the heart and flood the soul.

It is said, in Kabbalistic and Gnostic Traditions, that Sophia/Shekinah continuously (Eternally) Ascends and Descends. This is how we understand the Eternal Now. It is the same in the Myth of Kore/Persephone, each year, She descends and ascends.

This idea, of things happening in the Eternal Now, is a very hard concept for us to grasp while we are living in the Realm of Time.

Those who have had NDE’s often report that there is no time or space in the spiritual world, which we call Avala, the Outer Realm of Perfection. They will state that their time on Earth seems to have happened in the blink of an eye.

“When you die, everything stops and you enter eternity. It is like finally getting to the nanosecond, where time stops. Like a watch, our body stops at that time. Yet our spirit and consciousness continue to live on in a dimension beyond sequential time. We go beyond nanoseconds into a space-time measurement we cannot know here on earth. It is the eternal now, where past, present, and future are all merged into one. Eternity is the present, the now that never ends.” (Dr. Gerard Landryhttp://www.near-death.com/science/research/time.html#a04.

This is why, when we experience each holy day in our calendar, we are truly experiencing that Eternal Moment out of time. We can truly say that the Holy Daughter is Eternally Ascending and Descending, because that is the Nature of Eternity.

And so, at the same time that the Holy Daughter is Immanent with us as the World Soul; She is simultaneously in the Realm of Perfection of Fullness with the Children of Heaven

(Children of the Earth and Heaven are capitalized not because the Children are Divine, but because Children of the Earth/Heaven is a proper title for humanity.)

I have explained in the past that liturgy is a spiritually magickal act. That act serves to unite Heaven and Earth in the meeting place of the altar, shrine, chapel or temple where it is being served.

When we are at liturgy, we are facing the Presence of Heaven. The Veil is barely there. It is said that angels are present. (My mother saw an angel walk across the altar when she was 14). Certainly, the Janati are present.

4) And She showed them how to offer Sacrifice to the Mother of All things.

From our scriptures, we see that it pleases Our Lady when we offer Sacrifice, just as did the faithful Jewish women of old. (Jer. 44: 17). And so we have both, the Rite of Sacrifice that we serve on the Full Moons and the Great Liturgy which we serve on a Trinity Day (Foradi, Sunnadi or Lunadi: Sat./Sun./Mon).

During the liturgy, Our Lady comes to us, from the East, just beyond the Veil of Time. We bow our heads as She enters and stands before us.

Thus continues the main portion of the Communion Rite:

16) And She entered the great Temple of Heaven, where the spirits of the Earth’s children were gathered at the Sacrifice, even as their souls were gathered upon the Earth.

(This verse has been slightly adapted in the Janite liturgy. It reads:  And She entered the Great Temple of Heaven where the Seven Janati were gathered at the Sacrifice, even as the Children of Dea were gathered upon the Earth.)

And so, She has entered the Great Temple before us! Here we are, in the Presence of the Holy Daughter! We bow in reverence before Her!

And She stood at the Great Altar and took up a wheaten loaf and spoke, saying: 18) Like to the corn, My Soul was cut down by the scythe of darkness and like to the corn did it rise anew. 19) For I am the ear of corn that is reaped in silence. 

And She said: Like to the grain was my Soul broken (Janite:shattered) between the stones of death (Janite: Fate). And saying thus, She broke the Bread between Her hands.

And further:

22) And She poured out Her Spirit from Her hands into a Great Chalice and Her Spirit lay as wine within the Chalice.

23) And She said: Even as you have offered Me bread in sacrifice, so I give to you the Bread of My  Body (Soul in the Janite); and as you have poured out libations of wine to Me, so I pour out the Eternal Libation of My Eternal Spirit.

And so, because we offer to Her bread and wine during the Rite of Sacrifice, She, in turn, gives us the most heavenly, most exquisite gifts of Her Soul and Spirit.

This most radiant communion rite is seemingly inspired from the Mythos of Kore/Persephone and I would not be surprised if the communion rite of the Eluesinian Mysteries might not have been so very different.

During liturgy, we are truly in Her Heavenly Presence. The priestess is but Her channel through which She, from the Heavenly Altar, sends Her Graces and Energies and pours them into the wine and bread in order to gift us and to nourish us.

 

As the priestess says when distributing the Bread: May the Soul of Our Lady nourish your soul and the Wine: May the Spirit of Our Lady nourish your spirit

Thus, the Eastre Scriptures teach us how to worship Our Lady through both the Rite of Sacrifice and the Great Liturgy. They teach us that She is right there with us; She is Present with us as Our High Priestess; She Who stands before the Heavenly Altar, performing the Sacrifice in union with and through Her handmaid.

The Holy Daughter has three titles in scripture: Princess, Daughter of Wisdom and Priestess. All three are visible in the Eastre scriptures as she, the Princess of the World has become the Princess of heaven; She, as the Daughter of Wisdom teaches us many things and She, as the High Priestess leads us in Sacrifice

She is both Immanent, as the World Soul and Transcendent, as the High Priestess in Heaven. She is the Perfect Bridge between Heaven and Earth as She leads us back to Our Heavenly Mother and our True Home.

ArchMadria Pamela Lanides

(1) The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and includes the Church’s offering.

http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm

 

Eastre / Eostre / Ostara Scriptures part I

From https://deanic.com/2017/04/12/eastre-scriptures-part-i/

Kore

And as She walked, the children of the Earth threw blossoms before Her and though Her feet rested on them, yet, they were not bruised. 2) And She reigned over all the Earth, bringing all Nature back to life and all life back to the true law and rhythm of Nature.  And the world knew Her as its Princess. 3) And the children of the Earth were filled with love for Her, and gathered about Her with tears of joy, touching Her robes and giving themselves to Her in their hearts. The Mythos of the Divine Maid Chapter VII, 1-3 SMR edition

These passages beautifully illustrate the Janite concept of the Holy Daughter as the World Soul. In the above passage, the children of the Earth are able to see and touch the Divine Princess. But, we must remember that these passages are not meant to be taken literally. They are part of a description of a Cosmic Drama which takes place out of time.

Sophia by Pamela Matthews

For Janites, the Princess of the World, as the World Soul, truly revives and sustains all of Nature. And while She did not ‘walk’ among us, there are those who have had visions of Her, especially in connection with Nature. Here are but a few, some I have mentioned in the past:

~

Among several Russian mystics who had visions of Sophia, Vladimir Solovyov had three, the first when he was only 9 years old. She appeared as a beautiful woman–“an image so radiant and powerful that he would come to pursue its meaning throughout his adult life.” (Kristi A. Groberg, “The Eternal Feminine: Vladimir Solov’ev’sVisions Of Sophia,” in Alexandria Journal #1, ed. David Fideler, 77).

His second vision: 

I said to her: O, blossom of a deity!
You’re here, I sense it–why haven’t you revealed
Yourself to my eyes since childhood years?

And no sooner had I thought this prayer
Than everything was filled with a golden azure,
And before me she shined once more–
But only her face–it alone. . . .

I said to her: your face has appeared,
But I want to have a look at all of you. . . .

“Be in Egypt!” a voice within me sounded.
 (Groberg, “Eternal Feminine,” 81)

From his third vision of Sophia he wrote:

And in the purple of the heaven’s splendor,
With eyes filled with an azure fire,
You looked like the first radiance
Of a universal and creative day. . . .

I saw everything, and everything was one thing only–
A single image of female beauty. . .
The infinite fit within its dimensions:
Before me, in me–were you alone.

O, radiant woman! In you I am not deceived:
In the desert I saw all of you. . .
Those roses will not wither in my soul wherever life’s wave may speed.

This third vision changed him, forever.

Let it be known: today the Eternal Feminine In an incorruptible body is descending to Earth. In the unfading light of the new goddess Heaven has become one with the deeps.

Vladimir Solovyov~

Russian theologian and mystic, Sergei Bulgakov had a vision of Sophia within the context of Creation. He saw Her in the mountains and in Nature.

Therefore Sophia is twofold, at once Divine and creaturely—above and before creation and “in” creation. The world is created in Sophia and Sophia, at the same time, is in the world, throughout it, in the form of divine energies and spiritual beings, as its boundary. Hence creation is, as it were, “the separation of Sophia’s potentiality from her actuality.” In the world, Sophia is actualized—as the earth’s eros for heaven, all creation “longing for liberation from the bondage of corruption, for the radiance of Sophianic light, for beauty and transfiguration.” http://ivashek.com/en/texts/554-sophia-the-wisdom-of-god.

Through-out Her pre-Christian and post-Christian ‘history’, Sophia is associated with Creation and entering Creation (She is immanent with us as the World Soul.)  She has been known as “Perfect Nature”.  But, as with the Divine Feminine in general, She has long been demoted from Her original status.

  1. Her divine status, evident from her speeches, does not easily fit into monotheism. (Meaning Patriarchal monotheism. PL.)
  2. Her teachings are rooted in life, not in obedience to rules, gods or priests; these teachings demand individual integrity and justice in the marketplace and royal court, and are achieved through clear perception and devotion to her, Wisdom, and by abandoning “marketplace consciousness”–giving up the quest for gold & possessions.
  3. She is associated with the natural order and meaning of creation, rather than the revelation and salvation of monotheistic religions. Sophia had many of the characteristics of earlier wisdom goddesses who carry the banner of the supremacy, primacy, and justice of the natural order of the cosmos rather than the capricious brutal rule of man whose focus is on profit and domination.
  4. Her gender is unacceptable in religions that deify only the male. The strenuous effort of Hebrew prophets to turn their people away from the worship of popular local deities to an ever-stricter monotheism admitted no divine reality save one demanding a wifeless male god.

http://www.sophiaandthedragon.com/sophia/soul_of_world.htm

“Male-oriented spiritual paths generally lead the seeker to leave the world, to abandon its call to power and prestige.  But women are already outside the power structure.  For woman then the “direction” of the spiritual path is not to leave the world, but to enter it.” http://www.sophiastemple.com/goddess-sophia/ (Note: Just as the Divine Sophia enters the World as its Soul).

Sophia is seen as being expressed in all creation and the natural world.

The Holy Daughter, in the Form of Sophia, is re-emerging in this world. She is slowly, but surely, being freed of Patriarchal chains. She is the Soul of Nature and She shares Her Soul with us.

With every flower we see sprouting to greet the Spring Sun; with each baby leaf budding upon the branch; with each soft breeze that caresses our cheek, there is the Presence of the Holy Daughter in the Form of Sophia; She Who brings all of Her Creation back to life. And, through Her words of Wisdom, She speaks to us who are gathered before Her. Through the sharing of Her Soul, we are able to ‘touch Her robes’.

“I love you. Love me. I am Sophia.”

http://cosmicwind.net/800/Cmwl/ExperiencingSophia/AuroraSophia.html

ArchMadria Pamela Lanides

 

The Trinity and the Apple Tree/Part 1, the Canopy of Love

Reblogged from https://deanic.com

Part 2 The Trinity and the Apple Tree/Part 2: The Trunk of Light

The Trinity and the Apple Tree/Part 1, the Canopy of Love

Dr. Hauschka Cosmetic; Dr. Hauschka Kosmetik

Solitary Apple Tree
1 Ourania/Oct. 3Lunadi/Monday

 

Candra meaning of the Moon

O, Madria Candra, Janya of Reflection, Reason and Purity, be with us.

May the Pure Stream of your Virtues flow within me, in this world and in all the worlds to come.

download-13

The Seed of Truth has always been one of my favorite Deanic scriptures. These are the fundamental scriptures for the Sacred Season of Fall, a time when the fruit of the apple tree has reached its fullness and the Seasons of the Celestial Mother (Summer and Fall) eventually give way to the first Season of the Holy Daughter (Winter).

78b697fb5ca02b38489db1917d2e8d99

As we know, when the apple is cut in half, five seeds appear in the shape of a pentagram. This pentagram represents the Seven Janati, the five cardinal directions, the five elements and so much more. The scriptures state that the apple seeds are symbolic of all the Wisdom that is reflected in the Order of the Cosmos.

chinese-garden-canopy-tree

But the tree itself, it’s canopy, it’s trunk and it’s roots, radiantly represent the Divine Feminine Trinity. The canopy: the Holy Daughter. The trunk: the Celestial Mother. The roots: the Great Mother.

Let us look first, at the Canopy of Love.

Verse 11 from The Seed of Truth: Like to the spreading boughs is the Love that sustains all creation which is fallen from pure Spirit. Love is, of course, the Holy Daughter, Who eternally emanates from the Divine Mother just as Sophia emanates from the Barbelo; Lower Shekinah emanates from Higher Shekinah and similar to the birth of Persephone {or Kore, pronounced Kor-ee, which means, Maid} from Demeter and Sunna from Sol.

yggdrasil

 

The Holy Daughter, as Divine Love, rules and sustains all of Creation. Like the spreading boughs or the canopy of the World Tree, the Love of the Daughter covers all of the Earth. The Energy of Love shelters the All.

As we read in The Crystal Tablet

30) Love is the force of Harmony by which all existence is made possible. 

33) It is Love that holds the drop of dew pendant upon a blade of grass…

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 and of the mind and of the body; truly all these flow from the love of our Lady, the Maid, that creation may not decompose, each several member flying away into black eternal chaos.

36) ….Love is the form. And it is by Love that the essence of a tree remains a tree. 

In every single place where we read Love, we may substitute the Holy Daughter. The Holy Daughter is the Force of Harmony by which all existence is made possible. It is the Holy Daughter Who holds the drop of dew. It is the Holy Daughter Who holds the stars and all the worlds in harmony. The Holy Daughter is the Form and it is by Her that the essence of a tree remains a tree.

Jewish Alexandrine philosophy teaches that Lower (Daughter) Sophia formed and ordered the natural universe and beneath Her are the Seven Planetary Powers.

Rudolph Steiner taught of Sophia: In this regard She is much more than the Creatrix and the Creation. She is the very substratum of the Cosmos and foundation of the Universe. She is the ground of being and the very beingness of existence itself. Just as Shakti is the divine consort of Shiva in this ever-unfolding Play of Consciousness*, Sophia is inseparable from Her Creation much like a tapestry is indistinguishable from the fabric and its threads. The highest understanding illuminates Anthroposophia as the weaver and the weaving, the thread and the fabric, the spinning wheel and the loom, the warp and the woof, as well as the tapestry itself and the space that it occupies. She is both the form of Creation and formlessness from whence it emerged. (1)

Of the Shekinah, we read: The Shekinah is the primordial Light of Creation… the Shekinah is the manifestation of the Feminine Divinity from the unnamed Wisdom Goddess of the Old Testament found in the Jewish mystical systems known as the Kabbalah and Merkavah mysticism. (2) And, like Sophia, She is the World Soul. As Binah, She is the Pillar of Form. (3) And, as this Form, the Holy Daughter orders the Cosmos through Her great love, a love so great, that like Sophia/Shekinah, it caused a great ‘shattering’ of Herself in order to give of Herself.

for She has given a portion of Herself in order for each human to come into being in this world. In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works. Thus, the Shekinah represents the ultimate archetype of selfless sacrifice. All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose. (3). And, this is exactly how we understand the Sacrifice of the Holy Daughter. 

urania The goddess, Ourania.

The inner beauty and underlying harmony of our religion is amazing. This is the time of year that is ruled by Madria Thema, Janya of Law, Order and Harmony. In our religion, Fall is a time when we are reminded of the essential Harmony of the Cosmos. It is the time of Twilight when the first stars begin to appear in the skies.

These themes are especially reflected in the names of the first two months of our calendar, Abalon, for the sacred apple of Wisdom or Apple Land and Ourania, which means heavenly or cosmos. Ourania signifies the harmony and order of the universe. (Ourania was the Muse of Astronomy and she was the goddess of music, song and dance, all associated with the creation, order and harmony of the universe, i.e.; the music of the spheres.)

The Holy Daughter is the Divine Canopy which over-shadows and spreads itself over the All. It is only through Her Sacrifice, a Sacrifice that entailed the suffering of Her Descent through the Realms which resulted in the Shattering of Her Being as She becomes the World Soul  (as is said of both the Shekinah and Sophia) in order to give a portion of Herself to each of us. This reminds us of how Persephone must descend to the underworld, like a seed must be buried in the soil, before the Earth may blossom in splendour.

angel-of-the-grail1-269x359

This Shattering of Herself, in order to give each of us a portion of Herself, is celebrated with solemn reverence in our Great Liturgy and is the basis for our Communion Rite. It is the action of Pure, Sacrificial Love which sustains not only the Order and Harmony of the Cosmos, but also our very souls and which raises us to eternal life. The Holy Daughter, as the Form, Ruler and Sustainer of Creation, She Who has given us a Portion of Herself, is truly our Soteria, our Divine Canopy of Love. Blessed is She.

~

Eternal is the Light of the Mother.

Eternal is the Love of the Daughter.

Eternal is the Life of the Great Mother.

Glorious is the Eternity of Dea.

~

May Our Lady bless you.

Blessed is She.

~

ArchMadria Pamela Lanides

~

1) http://cosmicconvergence.org/?p=12361

2) The Cosmic Shekinah by Sorita D’Este and David Rankine

3) http://www.universalkabbalah.net/Shekinah

The Daughter as the Holy Soul of the World

The Daughter as the Holy Soul of the World

ArchMadria Pamela Today at 4:35 PM

Please find below an article that I sent to Goddess Christians on the Feast of the Holy Soul from a Goddess Christian perspective.

Subject: The Daughter as the Holy Soul of the World
To: goddesschristians@yahoogroups.com

Today is Ostara and the Spring Equinox.

world soul

In my own Tradition, this is the day when we honor the Sacred Cosmic Drama of the Holy Daughter, Sophia, as the World Soul or the Holy Soul of the World.

Just as the Son suffers His Passion, the Daughter suffers a painful Descent through the Realms (as it has been described in certain Gnostic texts). My own teaching is that Her Descent was painful as She had to descend from the higher, lighter vibratory realms down into the lower, denser vibratory realms somewhat similar to how those who have had Near Death Experiences describe having to return to the body as an uncomfortable heaviness.

Just as the Son rises from the Dead to become the Savior, the Daughter becomes the Soteria as the World Soul. Far from being a punishment of Sophia, as was taught from the viewpoint of certain Gnostic schools of thought, by becoming the World Soul, She sustains Nature and rejevenates all life. She joins with us and gathers the Divine Sparks within us and guides us towards Divinization or Perfect Love.

Though this is the Holy Week of the Son, it is also the Feast Day of the Daughter.

The Father and the Mother are transcendent. The Son, through His incarnation as Jesus and the Daughter, through Her ‘incarnation’ as the World Soul, are immanent. They are with us. Just as the Son took part in bodily human nature, so the Daughter takes part in the nature of the soul. The Son raises us to the Father. The Daughter restores us to the Mother.

The Sophia herself is but a reflex of the “Mother of all living” and is therefore also called “Mother.” She is the formatrix of heaven and earth, for as much as mere matter can only receive form through the light which, coming down from above has interpenetrated the dark waters of the hylē; but she is also at the same time the spiritual principle of life in creation, or, as the world-soul the representative of all that is truly pneumatic in this lower world: her fates and experiences represent typically those of the pneumatic soul which has sunk down into chaos.

As the World Soul, there is nothing that we suffer that She does not suffer with us. There is no joy that She does not share with us. There is not a speck of Nature which She does not enliven with Her Spirit. She is not only the World Soul, She is the Cosmic Soul.

And, just as the Son ascends to the Right Hand of the Father so the Daughter is Assumed back unto the Mother as it states in Syrian Gnostic lore and in other sources. In Sophia, Goddess of Wisdom, Bride of God, Matthews writes, at length, about the World Soul. If you have the book, look up World Soul in the index.

cropped Mother of the World by Nicholas Roerich

Caitlin Matthews describes this painting of the Mother of the World by Nicholas Roerich, thusly:
Mother of the World. Sophia, like the statue of the Egyptian Goddess, Neith, is veiled. “I am all that was, and is and shall be and no man has lifted my veil.: Wisdom’s mysterious ways are intentionally pursued by men and women the world over: we call such people mystics, philosophers, esotericists. In this painting by Nicholas Roerich, the veiled Sophia is surrounded by starlike disincarnate avatars of Her wisdom, while below upon the Earth, a pair of male and female mystics invoke Her influence. This is a true representation of the World Soul of the transcendent appearance of Sophia Stellarum.

I agree with Matthews (but stating this in my own words) in that the thealogy of Sophia must be brought into the 21st century, free from the former Patriarchal restrictions. Whether we understand Her to be the Holy Spirit (the dove was known as the symbol for Sophia) or whether we believe that with the Father and the Son, She descends from Absolute Deity, or a combination of the two doctrines, She is truly God in Her Own Right. She is not a ‘creation of God, She is not Fallen and needing to be saved, She is the Eternal God just as the Father and the Son are God. They are God because that is their Nature just as we have the nature of being human. We are free to proclaim this loud and clear in this, the 21st century. We no longer need to fear the repercussions and recriminations of being labeled as heretics for proclaiming that God is both Father and Mother and in Their incarnations, They are Son and Daughter.

I have always believed that the true heresy lies, not in proclaiming the Divine Mother, but in denying Her.

Here are some other links:
http://www.sophiaandthedragon.com/sophia/soul_of_world.htm

Here is an interesting treatise on the World Soul, not necessarily from a Sophian perspective, but it contains some pearls of Wisdom: http://www.goldensufi.org/a_animamundi.html

From the Russian Mystics:
https://books.google.com/books?id=2qWndU-nCDIC&pg=PA47&lpg=PA47&dq=Sophia+is+the+World+Soul&source=bl&ots=nSwhoTQjd_&sig=f3slYS5RHrB_rLsr_u7bqF7UdmA&hl=en&sa=X&ved=0ahUKEwjJkMqEhtLLAhXGVD4KHW9dDoYQ6AEIUjAI#v=onepage&q=Sophia%20is%20the%20World%20Soul&f=false

http://azothgallery.com/alchemical/k_damiani_sophiameanings.html

Modern Sophia as a Form for the Holy Daughter

Modern Sophia

as a Form for the Holy Daughter

http://matronite.com/2016/03/03/modern-sophia-as-a-form-for-the-holy-daughter/

Roseday/Tuesday 11 Moura/March 2

O, Madria Vicka, Guardian of Courage, Strength and Valor, be with us.

madria vicka The Golden Goddess by Jean-Luc Bozzoli.

Sophia goddess of wisdom with chalice

Our predecessors in the Faith based the Mythos of the Holy Daughter largely upon that of the goddesses Inanna and Persephone. Janites base the Mythos of the Holy Daughter on that of the Divine Sophia and the goddess, Persephone. Here we will speak about the Holy Daughter under the Form/Image of Sophia.

We tend to shy away from specific goddess names for the Daughter such as Sophia or Quan Yin and rather use the title of Jana, Di-Jana or Diva Jana. These are names or titles that we use for the Holy Daughter because the Latin form of Jana means moon (the Holy Daughter is both the Supernal Moon and the Gentle Moon of our salvation) and Di-Jana or Diva Jana means Divine Gate. (The Holy Daughter is the Divine Gate to the Celestial Mother.)

Maria Sophia by Ilene Satala
Maria Sophia by Ilene Satala

Over time and especially in the 21st century, Sophia is coming to be understood in Her pre-Christian Form of the Universal Divine Feminine. No one religion has any claim to Her. From the Greek Goddess of Wisdom, to the Holy Spirit of the ancient Syrians; from the Holy Spirit of many modern Christians across denominations, to the various schools, both ancient and modern, of Gnosticism; from the Goddess of Proverbs, to Sophia/Isis of the ancients, to the Sophia of Russian Mystics; from Powell, Goddess Christians and similar theologians who understand Her to be Mother, Daughter and Holy Soul, to Rudolph Steiner’s Mary-Isis-Sophia, to the Wisdom Goddess of Wicca and neo-Paganism; from the Sophia of Theosophy, to Sophian Goddess movements and to Sophian/Gaian movements, Sophia is exploding across the world. She is a Form/Image of the Holy Daughter in the West. And Her various mythos teach that She is the World Soul or the Holy Soul of the World.

Goddess Sophia by Marius Fine Art Studio

Goddess Sophia by Marius Fine Art Studio

The understanding of Her myths continues to evolve, or more correctly, is returning to its original form; where we are no longer under the prohibitive restrictions against the Divine Feminine by orthodox forms of Christianity. The pre-Christian Sophia is hardly the fallen Aeon who needed a savior. She is not fallen or did She cause a fallen creation because She decided to create on Her own without a consort. Nor is the reason She is the World Soul due to Her fall and punishment, all of which are depicted in Gnostic Christian texts. The Shekinah (Who is often equated with Sophia) is also considered to be the World Soul. Yes, the Shekinah and Sophia are the World Soul and They are the World Soul, not because They are fallen, but because this is part of Their Divine Role in the Eternal Cosmic Drama.

Moon Goddess of Mystery by Emily Balivet

Moon Goddess of Mystery by Emily Balivet

Janites understand the Divine Feminine Trinity to consist of the Great Mother, Mysteria; the Celestial Mother, Mari (for more on the Name of Mari, see footnote 3); and the Holy Daughter, Diva Jana. In Clan Columba of England, the Holy Daughter is known by the beautiful title of Aurora, which, of course, means Dawn.

We believe that the Great Mother, as Absolute Deity, is the Monad or, in the original form of this word, Monas. The Monad or Monas is She from Whom all else emanates including the Female and the Male.

From the uniquely researched article of Max Dashu’ on Khokhmah and Sophia, on the original title for female deities as having been Monogenes, which is similar to the title of Monas we read:

Long’s illuminating exegesis of the Alexandrian Wisdom litany brings forward the little-known fact that the Greek name monogenes (“unique, singly born”) began as a title of female divinities. It originates in a Kemetic title of Neit, Hathor and Isis: “self-born, self-produced,” and later appears in Orphic hymns to Demeter, Persephone and Athena. Christians subsequently applied it to Yeshua of Nazareth who was cast as the “only-begotten son” of god. [Long, 49] (1) )

And so, from the eternal Great Mother, known as the One or Absolute Deity, emanates the Celestial Mother and from the Celestial Mother emanates the Holy Daughter. The Holy Daughter, Who is the Gentle Moon of our salvation.

dove over water

Dove over water

As described by Irenaeus,  the great Mother-principle of the universe appears as the first woman, the Holy Spirit, moving over the waters, and is also called the Mother of all living. The Holy Daughter, Whom Janites know as the Great Dove of the Waters, is also considered to be a Mother as Dea is One; She is a Trinity of Mothers just as the European Matres and Matronae are a Trinity of Mothers. It was She, according to the Sophian mythos, Who was the Creatrix of manifest Creation. (The Celestial Mother is the Core/Matrix of All Being.)

Sophia Goddess of Wisdom, Emily Balivet

Sophia Goddess of Wisdom, Emily Balivet

The Gnostic scripture Eugnostos the Blessed hails “the all-wise Sophia, Genetrix.” It was she, says the Origin of the World, who “created great luminaries and all of the stars and placed them in the heaven so that they should shine upon the earth.” This Gnostic passage echoes the Isis Aretalogy of Cyme: “I divided earth from heaven, I created the ways of the stars…” (1)

Invoking Sophia-Shekinah. Artist unknown

Invoking Sophia-Shekinah. Artist unknown

….. Wisdom is another form of the Shekhinah, the divine Presence. Both are “expressed in light and glory,” both involved in creation, enthroned in heaven, intermediaries between god and the world, ascending and descending, and winged. (1)

Moon Goddess Zodiac artist unknown

Moon Goddess Zodiac artist unknown

In Jewish Alexandrine philosophy, Her role also includes the ordering and the formation of the universe over which She rules. The Seven Planetary Powers (the Janati) were placed under Her.  She was regarded as the Mother of all the living.

The Divine Spark by Kim Dreyer

The Divine Spark or Shekhinah by Kim Dreyer

http://curiousityshop.blogspot.com/2013/03/elbereth-gilthoniel-silivren-penna.html

We see here, the role of the Daughter as being the Creatrix and intermediary between God (for Deanics, the Celestial Mother God) and the world. Eternally ascending and descending. During Moura, we are mindful of Her descent. In Sophian mythology, She descends through the Seven Realms to become the World Soul.

It is unfortunate that, as with so many goddesses through-out history, Sophia was demoted from Her Original Divine, Monogenes status, to being dependent upon a male saviour. This need for a male saviour was supposedly due to Her striving to create without a male consort which resulted in a fallen creation. The story of Her demotion is so typical of goddesses who were mythically demoted through rape; turned into a wife or daughter of a male deity or who were otherwise blamed for the ills and fall of creation as were Eve and Pandora.

The Apochryphon of John contains another aretalogy of “the perfect Pronoia (forethought) of the universe,” who was “the first.” She wandered in the great darkness, “into the midst of the prison,” even into the depths of the underworld. She represents “the light which exists in light.” But this christian text compared “sister Sophia” unfavorably to Barbelo. A splintering of Gnostic goddess images was underway. They were being subordinated to “the Father,” and those not firmly partnered to a male god disparaged. The derivative Gnostic aretalogies reflect an emerging concept of the “fallen” goddess. (1)

Our Tradition certainly teaches that the Holy Daughter traveled to the deepest, darkest realms and into the depths of the underworld. As part of the Trinity, She is certainly the Light which exists in Light. But, She was not subordinate to the Father. She was not the ‘fallen goddess’. We read further about Her demotion through Patriarchy:

Though Sophia is prominent in the Gnostic creation accounts, she was being stripped of the radiant holiness the Egyptians attributed to Isis and the Hebrews to Khokhmah. In her ground-breaking and all-too-little-known study The Wisdom Goddess, Rose Arthur shows how the positive view of Sophia in the early, pre-christian scriptures was gradually broken down and degraded by a masculinizing, christianizing movement that emphasized a “fallen Sophia.”

Arthur demonstrates that the older texts were consistently reedited to reduce and subordinate female divinity, while exalting the male god. TheHypostasis of the Archons is no more than “a christianized, patriarchalized and defeminized summary of On the Origin of the World.” It blatantly substitutes the christian god for the Gnostic goddess. For example, the line “But all this came to pass according to the Pronoia of Pistis” becomes “But all these things came to pass in the Will of the Father of the All.” (1)

sophia

Sophia

Who is Sophia? The pre-Patriarchal Sophia is a True Form or Image of the Holy Daughter. She is the Creatrix and Ruler of the Universe. The Seven Powers are placed beneath Her. She is the Mediatrix between Heaven and Earth and our High Priestess. She descends through the Seven Realms to become the Holy Soul of the World and is intimately connected with Nature as famous Sophian visionaries, including Vladimir Solovyev, have shown. She ascends into Heaven, taking our souls with Her. She shows us the Way to Divinization, Theosis or to becoming Perfect Love.

As we approach the Feast of the Dove on 1 Columbina, March 21, we will speak further about the meaning of the Daughter as the Holy Soul of the World.

May Our Lady bless you,
Blessed is She.
~
ArchMadria Pamela Lanides

~

1) http://www.suppressedhistories.net/articles/sophia.html
2) (The Feminine Trinity, lit.: the Divine Mothers)

3) Mari is one of the most ancient names of the Goddess. It means Mother Sea.

http://visionaryfiction.blogspot.com/2011/07/mar-what-are-origins-of-word-sea.html

Mari is the name of the South Indian Mother Goddess. It is considered to be the oldest known name for the Divine Mother.

http://goddesschess.blogspot.com/2008/03/goddess-mari-known-by-many-names.html

http://basquemythology.amaroa.com/mari-diosa-madre-de-la-antigua-europa