Femininity and Toxic Masculinity?

Ama-ar-gi: Freedom, Justice, and Thea

One of the problems I have in writing is that I am always tempted to write long and detailed explanations of my points of view. In doing this I often seek to re-enforce my positions with historical and theological analysis well beyond the toleration levels of most persons. The problem is that by succumbing to these temptations, my productively is greatly decreased, and furthermore I find that most persons simply are not that interested in either history or in my theological pondering. Thus within this post and hopefully in others I am going to attempt to keep my writings as short and sharp as possible and see what happens.

One of the preoccupations I have noticed within the broad Deanic community has been a preoccupation with the meaning of femininity. This is natural of course because Deanism has a matriarchal theology of God as Mother, Lady and Queen. But central…

View original post 1,323 more words


Announcement of a new blog

Last December I posted that I would probably be inactive here in the foreseeable future. I writing now to announce that while I do not plan to end this blog, I have decided to establish another as my primary blog. Hopefully the new blog Ama-ar-gi: the Return to the Mother will be a place from which I will be able to effectively communicate what I wish without the problems I have had in my communications in posting from Devotion to the High Queen of Heaven. The link to Ama-ar-gi: the Return to the Mother is https://houseofthea.wordpress.com/ Please check it out if you are interested in my writings

Glenn King

the current situation

For over two year now I have increasingly felt out of place within the broad Independent Deanic movement in several aspects of its life.I do not need to go into any particular details about these issues now. As a result I am going into a one of my periods of questioning what my role in the movement will be or even if I really have one. As a result for a while at least I suspect that my involvement with this blog will be minimal. I suspect that for an indefinite amount of time I will be making few posts here though I might post in other arenas. I of course might write an occasional article and post it here and may even change my mind and continue posting here regularly . However I doubt this will happen.

Please note. I am not going into any crisis in faith in Dea or at least not any crisis more severe than is normal. What I am going through is a period of trouble understanding where I fit into this whole thing. Enough for now.

Glenn King

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.


Over the Last Month

I have been working on several new posts during the past several weeks, however to a significant degree my attention has been focused on the recent US presidential elections. During this same time period I have also been experiencing another renewal of interest in political issues generally. As a result of this I have been making attempts to redevelop connections with groups which advocate on issues which are of particular concern to myself. Thus since I do believe that the most decisive issue of the contemporary world in its long term effects is climate change and the ongoing ecocide of the planet, I have recently rejoined groups such the the World Wildlife fund, Worldwatch Institute and other environmental organizations. Since I strongly oppose the Islamophobia of much of American culture I have also joined the Council for American Islamic Religions (CAIR) the largest and most influential Islamic civil rights organization within the United States. The International Crisis Group and the United Nations Refugee Organization are other groups which I have recently joined.

I am aware that much of this activity is primarily symbolic in nature, though the small gifts and donations which I can afford to give will do some good. But it is better to do a little good than as a result of despair or practiced indifference do nothing at all. Anyway by reattaching myself to the information channels provided by organizations such as these perhaps in the future I will be able to act more effectively on a political level in the future.

Within the Deanic scriptures – The Secret of the World – Verse 23 – it is said “Change that within you and the world will change. But seek to change the world and all essence will remain the same.” Some may believe this means that Deani should not be involved in good works or that the desire and passion to create a better world is an illusion. I do not see it this way. I believe that it is instead a warning to those who would seek to change the outer world without correspondingly changing themselves in accord to Dea’s will. Certainly to a great degree my own life has been focused on changing the outside world to the cost of efforts to change myself. The failures of these efforts are obvious to me. To a great degree I believe that the political forces within this society which shout from the rooftops and the streets that they are on the side of social justice and love and in opposition to hate, greed, and all other negative aspects of human nature often fail to transform their own lives in relation to God either. In fact many probably do not even believe in Her reality. I believe the failure of many political movements to fulfill their promise of a more hopeful future is a result of this failure to be transformed within. The almost complete failure of the Socialist and Communist movements to radically change the world to the better is connected to their almost complete rejection of any level of spirituality at all.

But on the other hand, to supposedly focus on the spiritual entirely without regard for how one actions or importantly ones lack of actions effects the world is clearly not in the will of Dea. How could it be when it is not in accordance with the rule of love mandated in the scriptures. Some kind of proper balance must be found and I am as I have during much of my life attempting to work out that proper balance for myself.

Glenn King

Certitude and Humility

Race Mochridhe has recently posted an article within Apron Strings, a blog in which he presents his thoughts from a Filianic and Feminine Essentualist perspective. Within his recent article he deals quite brilliantly with some of the problems which often afflict my own prayer life. I am reblogging the article so that readers who may not be aware of this blog, might become aware of it, and certainly so that they might read the article.