The meaning of 28 Moura March 19: The Divine Shattering Day from a Janite Perspective

From https://deanic.com/2017/04/05/the-meaning-of-the-day-of-lustrationkala-from-a-janite-perspective/

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Madria Erin, in her most engaging and thoughtful post on Kala, asked the question, what is the full thealogy of the day, if the Daughter is not dead?

Our Scriptures teach that the Holy Daughter suffered a torturous Descent down through the Realms before Her Death. These scriptural verses, taken altogether, are seemingly inspired by the Mythos of Inanna, Persephone, and the Passion of the Christ. Our scriptures continue with the story of how after Her death, the Holy One went to the deepest, darkest realms in order to carry the Light of the Mother to every corner of existence. (Jesus was said to have descended into hell, after death, to free the souls waiting there. Persephone, of course, spent six months in Hades.) On the Holy Feast of Eastre, as evidenced in the Mythos of Persephone, the Daughter was rescued and resurrected by Her Mother.

And though, I cannot speak for Filianists, I would assume that Kala is spent in the remembrance of the Passion and Death of the Holy Daughter. (We must keep in mind that there were many dead and resurrecting pre-Christian gods. This timeless myth extends thousands of years B. C.)

There is an hauntingly beautiful Filianic lament in honor of Mari-Anna that is often chanted on this day. {Anna is the name of the Holy Daughter in Filianic Tradition. Though it is said to come from the name Hannah, it also stems from Inanna and Jana as in Di-Jana or Di-Anna. Jana is correctly pronounced Yanna}.

Demeter and Persephone

We must also be mindful of the fact that the name, Demeter, translates to God the Mother and Persephone (per seph o nay), before Her Descent into Hades, was called Kore (Kor-eh or Kora), which means the Maid/Maiden or Daughter. It was after the Divine Kora returned to the Earth from the Underworld that She was called Persephone. (1)

I and both of my bishops, believe that the Eleusinian Mysteries, served in honor of Demeter/Persephone, were truly based upon the Divine Mother and Daughter.

These ancient rites were liturgical in nature and had a Divine Communion Rite. The Eluesinian Mysteries were based on a Mother-God and Daughter-God Who were separated, the Daughter descended into hell, and Her resurrection was celebrated, annually.  During this Rite, devotees truly believed that they were receiving the Body of Demeter,’ God the Mother’,  through the Communion Bread.

The deeply meaningful and mystical Communion Rite of the original Madrian liturgy, part of which is to be found in our scriptures, was inspired by the Myth of Persephone. Though Persephone did not die, per se; rather, She was trapped in the underworld where Her Mother shattered the gates of Hades in order to rescue Her; this Mythos may be considered symbolic of a death and resurrection. Certainly, the resurrection of all life on Earth followed the return of Persephone from the under-world.

In Sophian Tradition, there is also a Communion Rite that may be based upon Proverbs.

Just as Filianists and other Matriarchal scholars have managed to discover the pre-Patriarchal roots of many Goddess-based myths, in Janite Tradition, the Cosmic Drama of the Holy Daughter is founded upon the pre-Patriarchal Mythos of Sophia/Shekinah (see http://www.suppressedhistories.net/articles/GnosticGoddessFallenSophia.pdf).

The Divine Sophia is pan-religious, meaning, She is not confined to one religion. She is actually pre-Christian and all may worship Her. She is the Image/Form that Janites use for the Holy Daughter. Included in the Mythos of Shekinah/Sophia is the Divine Shattering.

 

Sources for this Myth of the Divine Shattering of Shekinah/Sophia may be found within certain traditions of Kabbalism, in Gnostic schools of thought and in ancient Syrian Gnostic Christianity.

In Kabbalism, this Descent is not considered to be the punishment it is in Gnostic Christianity; it is a voluntary act on the part of Lower (meaning immanent—so Daughter-Form) Shekinah out of Her love for the Children of Israel and this Descent through lower-vibrational density resulted in the Shattering of Her Soul.

Unlike Kabbalism, the Christian Sophian Tradition, unfortunately, blames this Shattering on a mistake that Sophia supposedly made by trying to create without Her Male Partner. We, and many modern Christians and Sophian devotees, do not accept this Patriarchal view of Lower (again, meaning immanent-so Daughter-Form) Sophia. She is said, in ancient sources, to always do the will of Her Mother (Higher Sophia) and so, She descended down through the Realms, like the Shekinah (they are One and the same Being) to be immanent with the Children of the Earth, but this torturous Descent down through the ever increasingly denser and darker dimensions eventually caused Her Soul to Shatter. This Shattering, as taught in Shekinan/Sophian Mythos, did not cause Her death, rather, it caused Her to become the World Soul or the Holy Soul of the World (of all of us and all of Nature).

In contrast to the Mythos of Persephone, the Divine Sophia is not saved by Her Mother. Rather, She, like Quan Yin, chooses to remain immanent with us. She becomes an integral Part of us, to unite as One Being with us, until the day we desire nothing but Perfect Love and so at that ending of the time of our Soul Journey, She ascends with us, assuming our souls unto the Celestial Mother in the Heavenly Realm of Bliss, the Pleroma, our True Home.

Kuan Yin – She who hears all the suffering in the world

I picture the Divine Shattering of the Holy Daughter like an hologram that has been shattered into a million pieces. Each shattered piece (us) is still a reflection of the Whole and yet, the Core of the Original Wholeness is still intact because the Holy Daughter is God and God cannot disintegrate. She cannot die.

The Holy Daughter is like the Central Piece of the Original Hologram. Though the fragile, rarefied outward pieces of the Daughter’s Soul was Shattered (and Sophia is said to have had a rarefied Body—Soul), Her Essence, Her Spirit, did not, could not, shatter, disintegrate. Thus, the Original Immanent Image of the Celestial Mother, She Who is the Holy Daughter, was Shattered, and yet, remained Whole in an of Herself and we, Her Divine Sparks, each were ensouled with Her Soul. She is the Soul of our souls and the Spirit of the Divine Sparks within us. This is the Divine Mystery of the Feasts of Moura and Eastre in the Janite Tradition.

Returning to the holographic analogy: As found in Stanislav Grof’s,  the Holotropic Mind: ‘Unlike normal photographs, every portion of a piece of holographic film contains all the information of the whole. Thus if a piece of a holographic plate is broken into fragments, each piece can still be used to reconstruct the entire image.’

To reconstruct the entire image. That is why Sophia, the Holy Daughter, seeks the Sparks within us, so that She may recreate the Original Image and render us back into that Perfect Hologram in order to reunite us with the Celestial Mother, the Origin of the Image.

But, just as with the brain, where the whole is carried in the part— as the brain is damaged or sections removed, the more it is cut up, the more the memory, though it remains intact, becomes fuzzy, just so, an hologram becomes fuzzier the more it is shattered. Thus, we of the Shattered One are but imperfect, fuzzy reflections of the Divine Daughter, Who is the Immanent Image of the Celestial Mother, Who, in turn, Who comes from the Source, the Great Mother and so we must seek, through Her Grace and Her Sacraments (2) to become ever more perfect reflections of Her. And, we do so out of love of Dea, and, as our scriptures teach, out of love for Her children. We do so by striving through every thought, word and action to draw ever closer to the Holy One rather than retreating further away from Her.

Green Sophia, by Daniel Mirante, contributing artist to the Artists Envisioning the Divine project.

To summarize: In Her desire to be immanent with us, we who are the Children of the Earth/the Children of Dea, after our fall into density, the painful Descent through the denser, lower vibrational Realms proved to be too much for the delicate, rarefied Soul-Body of the Holy Daughter, one which was not protected by a material body and so, it Shattered. We became One in Soul with the Holy Daughter. We contain souls that were given to us out of Her Sacrifice; we contain within our souls Her Divine Sparks.

In Kabbalistic teaching: The Shekinah plays another very important role in the story of creation, and in particular in the Great Plan of humankind.  It is believed that in man’s fall to a denser, less perfect state of being in the physical, the Shekinah stayed with us as we separated from God or were exiled from the ‘Garden’.  Thus, the Shekinah, once again, was voluntarily removed from God/En Sof in order for us to have our experience.  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. http://www.universalkabbalah.net/Shekinah.

sophia goddess of wisdom with chalice

On this day (Kala in the Auroran and Filianic Traditions), Janites spend a day in somber remembrance of this greatest, most heart-rending, soul wrenching, sacrificial myrrh-infused, stopped moment out of time when all the Cosmos holds its breath; the  most knee-bowing, head-veiling, thunderstruck, awestruck, Shining Being witnessed, Ultimate, Primordial Love Sacrifice of the Most Pure and Holy Daughter. She literally gave Herself to us. And, She never left us. She stayed. 

In this way, She lives every single moment of every single day with us. Whether we are in pain; whether we experience joy; whether we glory in love or suffer abandonment, She is literally part of us and we of Her and so, She experiences exactly as we do with all our pain, emotions and bliss.

This is the full thealogy of the day of Divine Shattering in the Janite Tradition.

Janites practice the ancient rite of lustration/purification and veil in solemn observance of Her Descent and Shattering on this day, 28 Moura/March 19 (March 18 on a leap year).

May the Queen of Heaven, She Who is the Divine Shattered One; She Who is the Holy Soul of the World; She Who is the Queen of Heaven, bless you and be with you. Blessed is She.

~

ArchMadria Pamela Lanides

 

  1. The meaning behind Persephone is a little bit of a mystery. It could derive from the Greek pertho (“to destroy”) or from phone (“murder”). She may be a Greek and Roman goddess, but that doesn’t prove that her name comes from either language. In fact, the multiple spellings of her name in ancient sources suggest that the Greeks found her name difficult to pronounce, which would suggest that it was foreign to them. Some historians believe that worship of her, as well as her mother Demeter, predate the Olympian pantheon. http://bewitchingnames.blogspot.com/2012/10/persephone.html. (Though this is the most common guessed meaning of Persephone, there are those who believe it may mean She Who lightens the darkness.)

 

Is Trinitarianism True Monotheism? by ArchMadria Pamela

Reblogged from
https://deanic.com/2017/01/05/is-trinitarianism-true-monotheism/

 Is Trinitarianism True Monotheism?

10 Hestia/Jan.4 Stelladi/Wed.
ArchMadria Pamela Lanides

Recently, Jacqueline, https://underthevioletmoon.wordpress.com/, posted a thought-provoking article entitled, Dea; Singularity and Multiplicity.Additionally, as mentioned in the previous Bits and Pieces, Sorella Sophia, quite independently, contributed to this subject with her own in-depth article, Sun Symbol, Still Pointe at the Centre of Manifestation. https://mydevotionstodea.wordpress.com/. I encourage everyone to read these two articles.These articles bring up a question we need to address which is, can Trinitarians truly consider themselves to be monotheists?

Trinitarian ‘monotheists’ believe there is “One God in Three Divine Persons”. This basically means that there are Three Unique, Intelligent, Individual Persons with the same Divine God-Essence/Nature/Source. A non-Trinitarian monotheist believes that there is only One Person with God-Essence/Nature/Source.

As Trinitarians, we perceive our monotheism as differentiating us from polytheism. But, in doing so, are we over-looking the difference between ourselves and those who are truly monotheistic? Is our belief in One God Who is Three Persons the same as the belief of a God Who is only One Person such as the God of Judaism and other non-Trinitarian Faiths? If we really think about it, is it at all logical to say that believing in Three Persons is basically the same as believing in One Person; that both beliefs equally constitute monotheism? Non-Trinitarians don’t seem to think so.

The shamrock has traditionally been used to illustrate the One God in Three Persons doctrine.  The shamrock is one plant; it has one stem, but from that one stem grow three, unique, distinct leaves, and so it is with the Divine Trinity.  The Divine Trinity has One Source/One Nature, one Stem, so to speak, but has Three Distinct Persons just as the shamrock has three distinct leaves. But, can we say that this plant with the three distinct leaves is the same as the one plant with one leaf? No, we cannot logically say they are the same and I think doing so does a disservice to those who truly are monotheistic.

Next, we need to ask the question: if Trinitarians cannot strictly and logically state that they are monotheists, does this indicate that they are polytheists?

Madria Erin, of the Auroran Tradition, recently noted that Trinitarians believe in a Godhead while polytheists believe in a pantheon. But what is the difference between a Godhead and a pantheon?

I love this explanation of the Trinity: https://alexandriantheologian.wordpress.com/2012/10/23/just-a-thought-apple-trees-and-the-trinity/.

This article clearly illustrates how the Persons of the Trinity all stem from the same Source. They are like the Three Distinct Apple Trees who each came from a cutting of the Original Tree. This is an example of the Godhead.

The article goes on to explain how the trees that grew from the seeds of the apples of the Original Tree are not the same as the Trinity Trees, nor is their fruit the same. The pantheons of polytheism remind me of the many apple seeds produced by the abundance of fruit from the Original Tree. While the Trinity Trees are literally taken and grown from part of the One Original Tree, the gods and goddesses of the various pantheons sprout from the various seeds of the many apples and so are not literally part of the Original Tree, nor is their ‘fruit’ the same.

Deanists may extend this same apple tree analogy to the Seven Janati. The Sophian Mythos teaches us that Sophia was placed above (and ruled) the Seven Planetary Powers. She is also known to have Seven Pillars, Seven Stars, Seven Faces, etc. The Deanic Faith teaches that the Janati are the Seven Planetary Powers and that they are like a Silver Light which flowed from Dea, through a prism, producing Seven Intelligent, Individual Living Rays. These Rays have been called goddesses or angels, though all admit that both words fall short of describing Their true Nature.

If the Janati are, as has been defined, Intelligent and Individual, then they cannot be understood to be merely aspects or avatars of Dea. Nor are they abstract powers or created angels. The Janati are individual Intelligences… …PERSONS… Who originated from Dea in the same way that the Celestial Mother and the Holy Daughter originated in the Absolute, She Who is the Great Mother. The Janati flowed out of Dea as Seven Living Intelligences Who have the same God-Nature as Dea.

This is why the Lucienne and Janite Traditions teach that Dea is One and Three and Seven.  If we can believe that One can be Three, why cannot One also be Seven? All stem from the One Godhead.

Personally, and speaking only for myself, I do not believe that Trinitarians, either Christians or Deanists, are strictly monotheistic, but neither are we polytheistic, believing in a pantheon of gods and goddesses who do not stem from the One Source, Absolute Deity. We believe in a unique Godhead of Persons.

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May Our Lady bless you,

Blessed is She.

~

ArchMadria Pamela Lanides

4 thoughts on “Is Trinitarianism True Monotheism?”

  1. Jacqueline

    Thank you for these thoughts! I’ve actually been finding myself more drawn to non-trinitarian thealogy as of late (I would call it modalist instead) although I still find the subject as a whole fascinating. I do think it makes sense to think of trinitarianism as distinct from strict monotheism as well as from polytheism.

    • Dear Jacqueline, there is certainly a valid and acceptable modalist Tradition within Deanism. In fact, according to my understanding, one of the early schools of Madrianism taught that Dea was One (and not a Trinity). They viewed the Holy Daughter as the Mother in Her Daughter Form. So, rather than a Trinity of Three Persons, it was One Person with Three Forms. Many people are more comfortable with this thealogy rather than with a Trinity of Three Persons.

      Liked by 1 person

  2. fgdsdamjhsdadghnfdsa

    How interesting. I remember reading once about the founders of Christianity coming up with the idea of the trinity as one in order to appeal to pagans. I know many of us are familiar with Mother, Daughter, and Crone within Wicca, a branch of paganism. Now, I have also read about many things in the Christian religion being created to appeal to paganism… such as when certain Holidays are celebrated due to their symbolism and why Christian service is usually on Sunday… instead of what we know to actually be the sabbath or seventh day. I remember once, the church I grew up in trying to teach us that the week actually began on Monday to align with this.

    Now, how true it is that Christianity was created to appeal to pagans, I’m not sure. It’s definitely obvious that paganism is polytheism. But, there are historical links to this thought within such things as the crusades. Although, going this far back in history is new to me and only a very recent area of interest. It seems the further back, the less information, and the more religious society becomes. This would seem to make sense considering where society’s thoughts are. The more worldly we become, the more we focus on recording worldly happenings.

    Another interesting thing to note however is that it seems the more religious a society or culture is, the more war driven it is. Though, this does seem most prevalent with patriarchal religions. I always find the lessons to be learned from the past quite interesting. Though, history must be approached in two ways… with the knowledge we have now as well as trying to understand it from the perspective of those who lived it.

    Sent from my iPad

Dea: Singularity and Multiplicity by Jacqueline

Reblogged from

https://underthevioletmoon.wordpress.com/2016/12/14/dea-singularity-and-multiplicity/

Dea: Singularity and Multiplicity

December 14, 2016

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My recent post on the thealogy behind the Conception of Anna inspired me to look more deeply into the thealogy behind the Déanic/Filianic concept of Dea as Daughter, Mother, and Great Mother.

My home altar to Dea features three large pictures on the wall which represent Mari, Anna, and the Mysteria, respectively. Then, on a shelf beneath those three I have seven small pictures set up, one to represent each of the seven major Janyati. A friend visited my place recently and asked about my altar, so I tried to explain what Déanism was to them. When I mentioned it was monotheistic, they were a bit confused, and said, “But your altar- there’s so many!”

I explained to them about the Janyati being Dea, but I think the intricacies of this question are worth exploring (or at least I find them fascinating), but I confess that in researching this post (after feeling like my brain was being painfully stretched) I determined that there are no logical answers available and that all I can say is that God’s nature is above and beyond human logic.

Both the Filianic and Janite Déanic Creeds affirm that Dea is “One,” and that “She is also Three.” The Deity of the Janyati is well-attested to across Deanism, and is stated explicitly in the Janite Déanic Creed.

Insofar as I understand, Déanism can be understood as both monotheistic and panentheistic. That is, we believe in one God, not a multitude, and we also believe that God is greater than the universe, yet She includes and merges with it as well.

I will explore the concept of singularity and multiplicity of Deity in other faiths and traditions in order to help understand the particularities of Déanic understandings.

Pagan Triple Goddess: Aspects

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Image Credit

An “aspect” is a “particular feature of something.” So when Neo-Pagans refer to different “aspects” of the God or Goddess, they are referring to different features of those Deities.

This is fairly straightforward, insofar as I understand. I could talk about different aspects of myself- Jacqueline the student, Jacqueline the writer, Jacqueline the girlfriend, Jacqueline the sister, and so on. I am always myself but I have lots of different features which are separate from each other, though interconnected as well because I am one person. I think when Neo-Pagans speak about aspects of the God or Goddess, this is what they are referring to. So if we look particularly at the Triple Goddess (Maiden, Mother, Crone), the thealogy there, I think, is that the Goddess is singular, but variously takes on the role of Maiden, Mother, and Crone (presumably Deity is not limited by time and space the way that we are, so it’s conceivable that She could be all three at once).

Christian Trinity: Hypostasis

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Image Credit

The Christian doctrine of the Trinity is usually expressed as “Three Persons in One Being.” This begs the question of what is meant by “Person” and “Being,” since in our common English usage we tend to conflate the two (that is, a human “being” and a “person” are generally understood as equivalent).

“Being” in the context tends to refer to “essence,” the essential nature of a thing. “Person” (hypostasis in Greek) means substance- literally “sub stance” -to stand under. It refers to an individual reality rather than an essence (see Christology Terms for more on this).

So in Christian theology you have God as one Being, but expressed in three separate realities, or Persons (Father, Son, Spirit). The Son is “begotten” of the Father, and the Spirit either proceeds from the Father (Orthodox) or from both the Father and the Son (Catholic, and at least some Protestants). Nobody seems to have a solid idea of what it means that the Holy Spirit “proceeds” from the Father (and possibly the Son).

The Son “begotten” is generally understood not to refer to Jesus’ human birth, but His eternal identity as God the Son. It is not a literal begetting; it means the Father caused Him to be. This is a real brain twister because Christian doctrine teaches that the Trinity is eternal, so it isn’t as though the Father was alone until He “begat” the Son. The Son always was. This may be a distinction from Déanic teaching.

Emanations

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Gnostic Emanations (Image Credit)

Now we turn to emanations, a concept extant in Neo-Platonism, Gnosticism, and Hasidic Jewish philosophy among others. To emanate is to “flow from.” The idea of emanation is not wholly separable from the concept of the Christian Trinity, as the Son and Spirit both “flow forth” from the Father; that is, they emanate from Him.

In Kabbalah, emanations are understood as “prolongation of a spiritual entity into a hypostasis that does not separate itself essentially from its source.” That, I think, means the same thing as “One Being (source), multiple Persons (emanations; substances).”

So basically an emanation is an extension of the Deity into a separate substance while the emanation retains its unified essence with the Deity.

The Filianic Scriptures speak of Dea laughing the world into being. Unlike a neat creator/creation dichotomy sometimes espoused in faiths like Christianity where “creationism” is the term used to refer to how the world came into existence, Déanism suggests a more panentheistic perspective wherein”creation” is an extension of Dea Herself; this is emanationism as opposed to creationism.

The Mother could be understood as an emanation from Absolute Deity (the Mysteria; the Ground of All Being), and the Daughter as an emanation from the Mother (or from both the Mother and the Mysteria). We humans and our fellow creatures (for lack of a better word) can also be understood to have emanated forth from the Mother through Her laughter. Of course, what makes us different from Anna in this regard is that we are entangled with kear and She is not. Everybody and everything is sharing the same Divine Essence, despite the fact that we are all different individuals and that we humans are entangled with kear.

Dea: Triad and Septad

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Created by Madria Erin (Image Credit)

On the subject of the Janati and the Deanic Trinity, ArchMadria Pamela has stated the following: “Janites are careful to never refer to the Janati as ‘aspects’ of Dea, because, again, that may be misleading. Just as the Trinity is Three Distinct Separate Beings and yet, are of one Essence…so too, the Janati are Distinct, Separate Beings and yet, are of one Essence.”

I would venture to assume that here ArchMadria Pamela is using the word “Being” to refer to hypostasis- Persons sharing the same Essence (I use “Essence” and “Being” interchangeably earlier in this post, hence why I make this clarification), although hopefully she corrects me if I’m wrong about that.

In contrast, the Chapel specifically does refer to the Janyati as “aspects” of Dea, stating: “the seven Janyati are aspects of God Herself. Just as the pure light of the sun is without color, but refracts into the seven colors of the rainbow when it passes through a drop of water, so the Supernal Light that is Dea refracts into Her Seven Powers, or ‘Goddesses’, as it touches the waters of manifestation.”

Before we latch on to this supposed distinction in thealogy too tightly, it is important to note that the Chapel also refers to the Janyati as “prolongations” of Dea (a prolongation is an emanation, as you will recall). This seems contradictory, however, an explanation they give for distinctions in views of the Divine Triad may be useful here:

“However, there are those (‘pure Déanists’) who cannot accept the Daughter as a separate Person…who will nonetheless agree that the Saving Function of the Daughter (the ‘Daughter Aspect’) is part of the Mother…

“Such Pure Déanists usually have no difficulty in attending Filianic ceremonies on this basis, seeing the Daughter Mythos as a metaphor rather than a Revelation. Indeed many of us take a position somewhere between the two extremes, without feeling the need to define that position in precise rational terms. We do not, after all, forget that in matters of the Spirit, reason itself can never leave the plane of metaphor. Only Pure Intellect can be precise, and the precision of Pure Intellect cannot, by its very nature, be formulated in words. The Tao that can be spoken is not the true Tao.

“Not being bound by the ‘literalism’ and ‘personalism’ that has characterised Western Trinitarianism, Aristasian Déanists have a somewhat more fluid view of both the Trinity and of Godhead. The statement of a Devotee of Sai Sushuri…that Sai Sushuri is the One Dea would not be considered heretical or even eccentric. Since each Janya is, in her highest essence, a ‘prolongation’ of Dea Herself, Dea can be worshipped not just through but as any of Her Great Janyati.”

(Sai Sushuri is another name for Lady Grace.)

Here the Daughter is referred to as an “Aspect” and the Janyati are referred to as “prolongations.” If I understand correctly, I do not think the Chapel means either of these as absolute distinctions. In response to a question I recently posted on the Déanic Conversations forum, Race Mochridhe mentioned that “one cannot develop a ‘logical’ thealogy if reality itself does not correspond to the impositions of human logic.” This is frustrating for those of us who would like to nail everything down neatly, but I think it’s probably the case that the nature of God Herself does in fact defy the rules of logic conceived by the human brain.

Dea Bless❤

Jacqueline

6 thoughts on “Dea: Singularity and Multiplicity”

  1. This is an erudite and very well thought out article. Our religion does allow a choice between understanding Dea as a Trinity of three distinct Persons, similar to Christianity or as a Triple Goddess where the Daughter is an aspect of the Mother, etc. I believe there is an older article on the CMG which states the same. The Janite Tradition, over time, has become more Trinitarian and the Janati are based on the Seven Powers as understood from a Female perspective of the Sophian Planetary Powers or the female planetary powers of Eurynome (the Titanesses) upon whom the Janati were originally based. While it is true that those who claim Christianity and Deanism to be monotheistic based upon the One Essence of Godhood, personally, I question the application of this definitian for Trinitarian or Septad systems. I am probably the only Deanist who does not define the Trinitarian system as being monotheistic. If one believes in the Triple Deity system whereby the Mother and the Daughter are merely aspects of the absolute and, by extension, the Janati are merely aspects of the Absolute, then that certainly is monotheism. But, when we believe the Godhood is made up of several Persons, while the Essence is One, can we really say are strictly monothestic?
    As one of my own bishops (who has a Phd) always says, Christianity has Pagan dna. I agree that it has both Pagan and Jewish roots. I have always wondered if its insistence in considering itself to be monotheistic was in order to help to preserve its ties to Judaism. Our logic is God given. If something defies logic, then, perhaps it is time to give definitionsi like monotheism a closer look. I wonder, if from the eyes of a true monotheist (non-trinitarian religion) if religions like Trinitarian Deanism and Christianity look like monotheistic religions. I dont think they do.
    The important thing to remember is that Deanists may understand Dea as either a Trinity or a Triple Goddess. Even if some of us dont consider ourselves to be strictly monotheistic, we do differ from the neo-Pagan understanding of Deity, but that isa subject for another time. Anyway, this is only my own opinion. Your article was interesting and very well done. Thank you.

    Liked by 1 person

    1. Jacqueline

      Thank you so much for your comment. It’s interesting because in the process of researching this post I learned that within the traditions of Judaism and Islam, Christianity tends not to be viewed as monotheistic, I think for the same reasons you don’t consider Trinitarian Deanism to be monotheistic. I originally was going to include a section in this post about that, but then I got thrown because I was coming across Jewish references to God’s Spirit/the Shekinah as being a hypostasis, and that seemed to collapse the whole concept (i.e. why would Christianity not be considered monotheistic if Jewish theology also believes that God has separate hypostases? I thought perhaps it was the Incarnation doctrine but wasn’t sure) so I decided I didn’t know enough about the topic to include it in the post. Personally I am not really sure what my own views on the matter of Trinitarian Deanism as opposed to the aspect view are but I am fascinated by the subject and hope to keep learning more.

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  2. Dear Jacqueline, I cannot begin to tell you how excited we are with the thealogical discussions that you, Madrian Erin and others are having, in addition to an exciting Labyrinth Tradition that Sorella (Sister) Sophia is developing. Madria Erin and others are having meaningful talks about the nature of the snake and Irkalla, which are really incredible. You recent discussions are spot on. As soon-to-be ArchMadria Kathi mentioned to me, this all gives us great hope for the future of our religion.
    I would love to discuss all of this, further. I think that your generation of Deanists are going to continue to come up with some wonderful and meaningful thealogy that will add greater and greater depth to our understanding of both our Faith and our scriptures. I am so excited….you are all so wonderful… such a great blessing to our Faith. I kept thinking that you are the second generation of Deanists. But, really, you are the third. The first was our founders. Next, ArchMatrona Georgia, myself and our group are the second generation and we are the founders, so to speak, of the foundation of a more Westernized version of the Faith. You, Madria Erin, Rebekah and the others are the third generation, the future of our religion. This is why it is so exciting to see what you all are coming up with and how meaningful it is to all of you.
    Yes, exactly, the idea of the Shekinah seems to indicate two Persons, but not really when you consider that the Shekinah is considered to be the ‘Feminine side of God. I will ask Sorella Shoshana (Susie) to clarify this for me. To me, this always made God seem androgynous. I don’t know if that is the Jewish understanding or not. If this is the case, that the Jews consider God to be both Male and Female, then that is very different than the Christian and Deanic understanding of a Trinity of Three Persons.
    I was thinking that I would like to find a different word to describe Trinitarian belief…not monotheistic and not polytheistic, because neither truly apply.
    I should re-post the Apple Tree theory of a Christian theologian on the underlying Nature of the Trinity concept. That comes closest to best describing our understanding of the Trinity. I’ll be writing a Bits and Pieces, tomorrow and I’ll include the link.
    Again, this is all so exciting to us! Keep up the great work, all of you!!!!!
    Many blessings!

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    1. Jacqueline

      I think we are all very excited too! I am really impressed with the growth of the community on tumblr especially. It seems to me like every week or so I see another person saying they are interested in Deanism and are considering become Deanists themselves; it’s really remarkable to me.
      Yes, the way you describe the Shekinah makes more sense to me in terms of being strictly monotheistic, and that would certainly be very different than the views of both trinitarian Christianity or trinitarian Deanism.
      Thank you!

  3. **graphic warning: This otherwise excellent article, unfortunately, has a nude picture on its third and most important page:

    Having read the link in
    http://www.patheos.com/blogs/allergicpagan/2014/11/13/the-secret-history-of-the-triple-goddess-part-1-triads-triplicities-and-trinities/

    “However, the Neopagan Triple Goddess is unique in that She is a trinity, or tri-unity, being three-in-one. There are in fact three ways that so-called “triple goddesses” (or “triple gods”) may appear in myth and iconography: triads, triplicities, and triunities (or trinities).”

    “Triads and triplicities are two ends of a spectrum which ranges from complete individuality to complete unity, respectively. Between these two poles is the “triunity”, or trinity, the three-in-one. (To avoid confusion with the Christian concept of trinity, I will use the term “triunity”.) A triunity refers to one being with three distinguishable “persons” or aspects. A triunity differs from a triad in that the whole of a triunity is greater than the sum of its parts, while it differs from a triplicity in that the identity of the whole (the triunity) does not subsume the identity of the parts. In other words, the unity of the whole could not be expressed in the absence of the individuality of the parts.”

    So this explains our Mother God as a triunity:
    “For the truth is simple and easy, and it is that the Divine Trinity has Three Forms, and yet They are One; and alone is God Our Mother, and there is no other deity but She. Blessed is She.”

    Sorella (Sister) Sophia

    https://mydevotionstodea.wordpress.com/2016/10/22/just-a-thought-apple-trees-and-the-trinity/
    Just a Thought: Apple Trees and the Trinity
    Introduction by ArchMadria Pamela

    The Trinity and the Apple Tree/Part I, the Canopy of Love
    https://deanic.com/2016/10/03/the-trinity-and-the-apple-treepart-i-the-canopy-of-love/

    The Trinity and the Apple Tree/Part II: The Trunk of Light
    https://deanic.com/2016/10/05/the-trinity-and-the-apple-treepart-ii-the-trunk-of-light/

    The Trinity and the Apple Tree Part III/The Roots of Life
    https://deanic.com/2016/10/06/the-trinity-and-the-apple-tree-part-iithe-roots-of-life/

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    Reply
    1. Jacqueline

      Thank you for this information!

      Relevant Articles:

      Is Trinitarianism True Monotheism? by ArchMadria Pamela
      https://mydevotionstodea.wordpress.com/2017/01/06/is-trinitarianism-true-monotheism-by-archmadria-pamela/

      Sun Symbol – still Point at the centre of manifestation
      https://mydevotionstodea.wordpress.com/2017/01/04/sun-symbol-still-point-at-the-centre-of-manifestation/

      Madrian Thoughts on manifestation and the cross symbol
      https://mydevotionstodea.wordpress.com/2016/12/31/madrian-thoughts-on-manifestation-and-the-cross-symbol/