Feast of Lady Sofia – From Under The Violet Moon Blog

Reblogged from


Feast of Lady Sofia

Today, the first of Astrea, is Lady Sofia’s feast day. I have never marked a Jana’s feast day before so I didn’t really know what to do except I spent some time reflecting on my relationship with Lady Sofia in my journal and praying to Her.

Image Credit

I was drawn to Lady Sofia before I ever encountered Déanism. I first met Her in the Book of Proverbs in the Hebrew Bible as a child and She made quite an impression on me.

“Does not wisdom call, and does not understanding raise her voice? On the heights, beside the way, at the crossroads she takes her stand; beside the gates in front of the town, at the entrance of the portals she cries out:
‘To you, O people, I call, and my cry is to all that live. O simple ones, learn prudence; acquire intelligence, you who lack it.Hear, for I will speak noble things, and from my lips will come what is right; for my mouth will utter truth; wickedness is an abomination to my lips. All the words of my mouth are righteous; there is nothing twisted or crooked in them. They are all straight to one who understands and right to those who find knowledge.Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels, and all that you may desire cannot compare with her.’”

-Book of Proverbs 8:1-11 (NRSV)

In high school we were given the assignment of writing a poem to a personification, so I chose to write to Lady Wisdom. In university I had the opportunity to take a seminar on women in the Hebrew Bible and I chose to focus on Chokmah (Wisdom). The paper that resulted from my studies in the class is one of the most enjoyable papers I’ve ever written.

As I think back over my early attraction to Lady Sofia, I think that I was drawn to Her because She was the only real example of the Divine Feminine that I had access to at that time. I was Protestant and so the Virgin Mary was only a distant and small biblical figure to me, and God was presented in wholly masculine terms -I never even heard the Holy Spirit spoken of as feminine, even though there is certainly a traditional basis for such an interpretation. The Spirit was always a “He” or sometimes an impersonal “it.”

Even behind my fascination with Lady Wisdom I felt a bit guilty whenever I entertained the idea of Her as a Person rather than an abstract concept. But the language of Proverbs made Her sound so very person-like and I was inextricably drawn to such a portrayal:

“The LORD created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.When there were no depths I was brought forth…When he established the heavens, I was there, when he drew a circle on the face of the deep…I was beside him, like a master worker, and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.” -Book of Proverbs 8:22-31 (NRSV)

Lady Sofia was the first aspect of the Divine Feminine that I ever specifically encountered, and so She holds a special place in my heart.

The Janite Order has the following written for Lady Sofia on their page for The Seven Jeweled Rays:

“I am Sofia, the Yellow Ray of Wisdom. I am the Memory of the All.

The Four-Fold Earth is where I reign and it is Air that I guard.

Come to me when you are in need of a muse and I will channel my words through you.

Learn of me the Topaz Jewels of Intelligence and Intuition and I will make of you a sage.

Depend upon me and I shall entrust to you the Key which opens the door to all Mystery.

Trust in me and I will grant you the True Gnosis which shall lead you unto your Sacred Moment.

I am Sofia.”

Praise be to Sofia! Dea Bless❤


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

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

Reblogged from https://theahaus.wordpress.com

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. http://www.iranicaonline.org/articles/armaiti

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

Reblogged from https://theahaus.wordpress.com

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

To Aset Melanae, I do pray

Reblogged from https://theahaus.wordpress.com

To Aset Melanae, I do pray

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 black-madonnaSai 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.

Within Deanic thealogy physical death is followed by life in Dea. Thus Life follows Death as Death follows Life. But the primacy belongs to Life which is Dea herself. Sai Rhave is also reflective of the Dark Mother who is Dea in her most unknown transcendent form, prior to being the Creatress of all things. I would refer readers to the following links if they want to get a fuller picture of her nature.http://www.daughtersofshiningharmony.com/introductory/the-seven-great-angels/ and

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.

the_black_madonna_of_czestochowa_postcard-p239667848739349750z85wg_400In 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.
Sophia Ruth

Sharing information available:

ArchMatrona Georgia of The Lady of Light Chantry wrote about the etymology behind the Aristasian names for the Janyati
SAI RHAVE Sanskrit “Discipline, Severity”

Aristasian Information:
http://aristasia.co.uk/janyati.html now http://www.daughtersofshiningharmony.com/introductory/the-seven-great-angels/

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].
Sushuri Madonna


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.



Angels and Janya: the meaning of terms

Reblogged from https://theahaus.wordpress.com

Angels and Janya: the meaning of terms

In the next several posts I plan to discuss some issues of angelology within this blog. In this post I gabriel-2wish to discuss some of the issues surrounding the use of the term “angels.” Within De’anism the term “Angels” is used to describe the divine beings who mediate between Dea, human beings and the rest of the material universe. Unfortunately the word is not all together precise and has connotations which do not accord of the De’anic understanding of these divine beings. Angels in fact is used as a default term to describe those beings because the more precise, proper terms are unfamiliar to most people.The earlier Madrian community which disintegrated circa 1980 referred to these Beings as Genia both singularly and collectively. Latter when the Aristasian community started to articulate its own vision of the Genia in the first decade of this century the term which they used for these beings individually was Janya and collectively as Janyati. They are still called Janya / Janyati by the Daughters of Shining Harmony / the Chelouranyans who are simply the old Aristasians redefined and under another name.

It is from the Aristasian community from which I acquired my first understanding of De’anic angelology and I still believe that their writings on the subject are foundational. The word “Janya” comes from a Hindi / Sanskrit word which literally means “to be derived, generated, or produced from something. An alternative, probably secondary meaning is “life.”

Since Dea is life itself, either way works. The Janya are rooted in, derived from, generated from Dea herself. In Deanic thealogy therefore the Janya are aspects of Dea Herself, living intelligences / forces / structuring beings who unite Dea with the universe of Her creation. The Janya structure the universe and work in the universe the ways and being of Dea herself. Another way of looking at it might be the envision Dea as pure white light. However if one looks at that light through a spectrum one will see the various colors of our reality. A very important result of this is that because the Janya / Janyati are rooted in the being of Dea, they can be legitimately worshipped as Dea herself.

Now the doctrines regarding the angels of the Jewish, Christian and Islamic traditions are quite different. The word “angel” itself means messenger which is an translation of the Hebrew word “malak.” The angels as messengers communicate the messages of God to humanity and may even be in charge of certain divine qualities such as mercy, justice or repentance but they themselves are not generally seen as being aspects of God himself. They are not to be worshipped. This is central difference between the concept of Angels versus Janya.

To finish this the reason that many Deanic blog writers use the word “angel” in reference to the divine beings who unite humanity with Dea is simply because the word “angel” is much more familiar to most people in the West than is the word Janya. While it in not entirely satisfactory, Angel is good enough as an introductory term. On the other hand I am increasingly thinking that readers of this blog are familiar enough with these concepts now and therefore in future posts I will utilize the term “Janya” much more than I have in the past. I will use the term “Angels” much less often.

Mr Glenn K

The Wider Theanic / Filianic / Deanic Faith

The Wider Theanic / Filianic / Deanic Faith


Deanic Forum set up by Glenn King
(Greater Deanic Faith)


Deanic Conversations run by Glenn King
(Greater Deanic Faith)

Summer 2016 Archived.


The Elegant Lady Feminine Seminary (The E L F S)
(ArchMatrona Georgia – Celtic/Norse Deanic Faith)
Ladies ONLY – Respect her soul path, no discussion.



Mr Glenn King

Aset Maryam

On Isis as God and other Ponderings


Thea Haus

Of Note:

Personal Credo

42 Psalms of Thea (Dea)
he adapted from the 13th century Marian Psalter.


Angels and Janya: the meaning of terms

Personal Angelology

ArchMadria Pamela


moved to the blog below during Autumn 2016

Our Divine Mother God

Of Note:
Inspirational and informative, she is part of my soul path.


Madria Erin

Her Maiden Priestess


moved to the above blog July 2016

Daughter of Dea

Of Note:
Inspiring other young people to the Filianic Faith


Other Spirituality:

Meghan Don

Gnostic Grace


Of Note:

“GnosticGrace.com recognizes the Mother/Daughter and Great (GrandMother)

Meghan Don. She has a book coming out in Aug. where she teaches the Seven Faces of the Divine Feminine of Mother Who is: Mother, Sacred Daughter and Grandmother. She also teaches the importance of the World Soul… all very similar to our views of Dea! Gnostic Grace also mentions the Archangels as being aspects of Divine Energy which is very similar to our teachings on the Janati: We draw upon the wisdom, support, and qualities of the Archangels and Angels, which can be understood as Divine Energies in another form. http://www.gnosticgrace.com/#!about-us/mj02l
Although coming from a Gnostic-Christian perspective, she also seems to be walking an Earth-honoring Path in the process. Similar to the Deanic Faith, she teaches that there are different Forms/Images of Dea such as Quan Yin or Tara.
From her blog: http://www.gnosticgrace.com/#!connecting-with-the-mother/c8fo
The Seven Faces remind me a bit of the Janati.”

ArchMadria Pamela



Prayer group


Clan Jana Facebook Page