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

Our Lady of Beauraing, called Virgin Heart of Gold

Our Lady of Beauraing, called Virgin Heart of Gold

I have written previously about images of the Virgin Mary connecting with my Deanic beliefs.
I have just discovered this apparition, whose iconography to me relates to Dea as Perfect Goodness and Pure Unconditional Love in the Celestial realms as the Divine Sun.

Notre Dame au Coeur d’Or, Beauraing, Namur, Belgium

On the evening of November 29, 1932, a group of children aged 9 to 15 saw a luminous woman floating above the railroad bridge near their Catholic school. Afraid, they ran home. On the next night, they saw her there again, but she vanished, reappearing on a hawthorn bush by the school’s garden gate. Glowing in white robes with blue highlights and a crown of rays, the woman didn’t speak until December 2, when the children asked what she wanted of them. “To be very good,” she said. She later asked for a chapel, for pilgrimages and prayers, and identified herself: “Je suis la Vierge Immaculée.” From December 29 until the last apparition, a golden heart showed on the Virgin’s breast. On January 3, 1933, witnesses saw a ball of fire crackle at the bush right before the children dropped to their knees in Our Lady’s presence. She spoke individually to each child; they all heard her say “Adieu.”

For the very simple and short messages: http://ourladyofdivinopolis.blogspot.com/2012/08/messages-of-our-lady-of-beauraing.html

Heaven’s gradual revealing of the Heart of Mary concluded in Belgium in 1933. At Beauraing, we were shown Our Lady’s heart of gold, pierced neither by sword nor thorns. Here Our Lady’s message was simple, and might be expressed in this way:

Your heart can be like mine, burning with pure love,
if you pray much and sacrifice yourself for sinners.


Statue by local sculptor Aurélien Pierroux (from “Some Shrines of France,” https://www.catholictradition.org/Mary/shrines.htm).

These pages are becoming my virtual shrines.

Illustrations – click to enlarge


Statue of Our Lady of Beauraing stained glass

Stained Glass

Prayer Cards

Domestic Statues


Virtues: Faith, Hope, Love: Grace the Divine’s blessing

Virtues: Faith, Hope, Love:
Grace the Divine’s blessing

Like our friends the Catholics, the traits of faith, hope, and love are holy virtues that are well enshrined within the Filianist’s heart. Similar to their perspective, we also believe that these three traits are special Graces bestowed by the Divine.


stained glass window depicting the virtues of faith, hope and love

Faith in Dea (in all manifestations), Her actions (as described in the Scriptures), and in Her ability to hear our cries and respond to them forms the core of a Filianist’s understanding of their relationship to Dea. Faith is a virtue that is bestowed upon us by the Divine and also a choice that we make regularly.

It is an especially challenging virtue to maintain during times of difficulty. The person who keeps the light of faith burning within their breast moves through life with the sister virtues easily within reach. Equally challenging to to maintain in times of travail is the virtue of hope. Hope shares many traits with faith and could be described as faith’s twin sister.

Hope in Dea’s love, mercy, and regard helps a Filianic believer to persevere despite the challenges that beset them. Hope in the Daughter’s redemption of the Universe helps a Filianist endure the metaphysical horror of Hiatus. Hope in reunion with the Mother in the end of all things helps a Filianist to endure the perceived distance that comes during what St. John of the Cross described as the Dark Night of the Soul. Where the Christian version of the ‘dark night’ speaks of the struggles of renouncing the world and the times of spiritual crisis, a Filianist has a similar challenge, wherein they renounce the illusory aspect of reality.

Love is, as the Christian Apostle Paul is attributed with writing, the greatest of virtues. Much has been written about this most holy virtue. Indeed, if one takes a moment to review what this Christian man had written, one finds a very deep and accurate picture of love. Love that abides in the heart of a Filianist is a reflection of the love that abides in the heart of Dea. It is a grace that is given to all, regardless of their station or background. It can be found in all places, for the Daughter has brought this ‘light’ of the Mother into all things. It is also the very fabric of reality that is sustained by the Mother’s hand, breath, and nature.

Much of the mysticism of the Filianic faith is rooted in an understanding and direct experience of these three virtues. They are the warp upon which the systems of belief and practice are woven. They are our direct ‘line’ to Dea that serves to both tether us to Her and sustain us regardless of the difficulties that we weather in life. There are times, however, where we falter in our practice of these virtues.

The faithful may suffer a lapse in their faith. The hopeful may despair. The lovers may turn indifferent. In these times where we struggle to maintain these virtues, it is good to continue to perform the exercises wherein we express them, as hollow as it may feel. The exercises of prayers of gratitude and acts of charity serves to act as a guide for the soul to find her1 way back to security in the virtues. In the next post, I will describe prayerful acts that serve to support and nourish the soul during times of difficulty. It is good to remember that even when we falter in our expression of these virtues, they do not completely vanish when we do not express them.

The seed of these traits lay within all. It is by way of the Divine’s blessing (also known as Grace) that this potential can be found in all that is. The temple of the heart, spoken of in the Filianic sutra of the same name, is the residing place of these ‘seeds’. They blossom forth by way of Divine will and our effort to nurture them with prayer, contemplation, and action. All who believe in the Divine in it’s multifaceted, independently experienced splendor are the fruit of these ‘seeds’ regardless of the religion or spiritual practice they adhere to. Indeed, one could argue that all who believe are kin because of the fact that they believe.

1. The gendered term of ‘her’ is used for the sake of convention, not out of an argument that the soul is of a specific gender. It is the author’s understanding that the soul is something that is independent of gender or gender-fluid.