De’anism and Filianism within the Kyrian Community

For some time I have been concerned by the imbalance in the difference between the public image of the purely De’anic form of the faith in comparison to its Filianic form wihin the House of Kyria. All that one need see to notice this imbalance is to note that when the House of Kyria was initiated we identified this community as being an “Independent Filianic” community. Seldom if ever do we identify ourselves as De’anic, of the religion of Dea, even though all Filiyani of necessity must worship Dea. While all De’ani must not neccesarily worship the Daughter.

The trouble that I see with this situation is that this imbalance may very well alienate many persons who simply want a religion based on the simple theology of the worship and love of Dea, and submission to her will without necessarily being able to embrace full heartedly the thealogy of the Daughter. Therefore I have written a revised “About” statement which I hope goes a long way to address this imbalance. This of course is a proposal only.


What is the House of Kyria?

The House of Kyria is a sisterhood / a brotherhood / a community of persons who worship, love, and are obedient to the will of Dea, she who created the universes, worlds, and all that exists. Dea is Our Mother and Savioress who redeems and sustains humanity and the creation in her love. Our faith flows in both the De’anic and Filianic living streams.


The origins of the House of Kyria ultimately lays in the spiritual traditions originating through out thousands of years of human history which has seen the source and creation of the worlds as being the actions of God the Mother. However the more immediate origin of current day Kyrianism lays in Oxford England in the 1970s. At that time an all female subculture of Oxford University students developed which was a uniquely fertile ground for the creation of a new revelation of the truths and traditions of Dea.

This unique sub-culture of female Oxford students was formed by the confluence of two spiritual and intellectual influences. One was the discovery by some students and faculty of the teachings of the Traditionalist school of the early 20th century thinker Rene Guenon. Traditionalism a form of the Perennial Philosophy teaches that the fundamental spiritual truths of reality are to be found in the primal truths of Tradition as are found within such religions as Hinduism, Sufism, and the classical theology of Roman Catholicism.

The second influence was the revelation / discovery within the lives of many of these students of the Goddess / of God our Mother / of Dea, a discovery which was sweeping through the lives of many particularly of women in the 1970s. The result of the confluence of these two forces was the development of a unique counter-culture of several groups variously called the Madrians, the Romantics, the Aristasians, etc.

The religious faith of the Kyrian Order was developed among these groups by one or more anonymous prophetesses and seeresses to whom the basic scriptures, practices, and the basic theological world view of the faith were revealed. Of these groups only two had a long lived existence. The Madrian group functioned primarily in the 1980’s but seems to had disappeared as an organized group by the end of the decade. The other community which has continued until the present, though it is now named the Sisters of Shining Harmony were the Aristasians. The Aristasians have been chief transmitters of the religion of Dea until the near present when persons from outside of the Aristasian community have become converts to the faith.

De’anism and Filianism.

From the beginning the religion of Dea developed two primary poles or forms. Obviously the initial form had to have been De’anism i.e. the religion of Dea. Dea is simply the Latin word for female deity or Goddess. However rapidly even at the time of scriptures were being revealed the Filianic form of the religion was also revealed. Filia in Latin means Daughter. Thus Filianism means the religion of the Daughter.

Thus the religion of Dea has always contained these two streams flowing for the most part not antagonistically but along side each other. However of the two streams the Filianic stream has been
dominant and thus through out most of its modern history the religion of Dea has generally been known simply as Filianism. While the existence and value of the smaller De’anic branch of the religion has always been recognized, it has never been publicly recognized to the same degree as the Filianic branch of the faith.

Filianic and De’anic beliefs

Both the De’anic and Filianic forms of the religion of Dea share much in common. Thus both the De’ani and Filiani worship, love, and adore Dea. Both accept the scriptures of the good proclamation of Dea for both guidance and truth. They both believe in the angels and attempt to practice the norms of the sacred seasons and holy days of the Wheel of the Year.

Where they differ is on the role and interpretation of the sacred mythos of the Daughter. The following is a confession of the Filianic form of the faith which was composed quite recently. It summarizes well the theology of the Filianic pole of the Faith.

A Filianic confession

Dea Our Mother God. We believe in Dea our Mother God, the creatress of heaven and earth
and all that exists. Dea is the source, the ground of life and being. She has created day and night, the male and the female, the neutron and electron, angels, spirits, and galaxies. She is the source of the grace of the beauty that surrounds us, the love that uphold us, the meaning which inspires us to action. The purpose of our life is to love, worship and adore her and to live in submission to her will. The purpose of her good will is that we should live fully, lovingly within humanity and in nature.

The Daughter. We believe in God the Daughter. She is the immanent face of the Mother who meets us with grace. She is the mediator between the brightness and awesomeness of the Mother’s presence on which humankind can not look upon directly. The Daughter is the mediator of the presence of the Mother to this world and all worlds. She is the bridge that closes the gap caused by the kear / sins of humanity. She enables us to see and adore the Mother in the mist of a world which is often filled with sorrows and lies.

Mother without form. We also believe in the One who is beyond attributes and who is without form, who is without names. Within her are all potentialities, From her has proceeded the Mother who can be known. Dea without form can also be described as the Dark Mother. it is as if darkness surrounds her so that she can not been seen or perceived. We know her only via the Mother via the Daughter. The Chinese people are aware of her as the Dao and the Jewish people as En Sof.

The Janya. We believe in the Seven Janya / the Angels, the Seven Spirits of God. While Dea is three fold as Mother, Daughter, and Dea beyond form, her trinity can also be known via the Seven Holy Janya who manifest her fullness. Thus Dea is both trinity and Heptad – seven fold. The Janya are both independent beings created by Dea in their angelic forms
and manifestation of her being and attributes in their manifestation of her fullness.

We believe is Sai Raya the Angel of the spiritual Sun of which the physical sun is a sign. She is the Angel of the Queen-ship, Glory and Majesty of our Lady Dea.

We believe is Sai Chandre the Angel of the Daughter the spiritual Moon who reflects the Glory and Presence of the Mother.

We believe in Sai Thame, the Angel of Justice, Harmony and Stability who personifies and communicates the Justice, Peace and Freedom of the Mother.

We believe in Sai Vikhe, the Janya of struggle, of both spiritual and physical warfare against oppression and against those forces which would destroy that which is good. She also manifests in all other struggles, both political and cultural, for the justice and good of Dea.

We believe in Sai Mati the Angel of the Wisdom and Knowledge of Dea.

We believe in Sai Sushuri the Angel of the Love of Dea and of all human loves, worships and Devotions.

We believe in Sai Rhave the Angel of restriction and of the Mystery. She recalls for us the Dea beyond knowing

We believe is all of the other angels, spirits, and beings which communicate the presence of Dea

The Filianic scriptures. We believe in the Filianic scriptures. We study them and take guidance from them. The scriptures are a Gospel of the revelation of the Mother. In their present form they were revealed to the unknown fore-mothers and seers of the faith. They are as the Moon which reflects the glory of the Mother book, the Crystal Tablet which proceeds eternally from the Mother herself.

The scripture were composed to be a guidance to us so that we can live filled with truth and justice and the love of the world though our love of Dea. They are meant to communicate divine truths. They are not meant to master or enslave us or to communicate that which oppresses, is cruel, or is not in accord with knowledge, justice, and love of Dea. We believe in the scriptures literally when this is needed and non-literally when that is needed.

While the Filianic scripture are central to the life of the Filianic community, we do not believe that a monopoly of truth resides within them. There are many religious traditions both written and unwritten that contain truth, knowledge and which provide guidance in life. It is the right of the people of Dea to take what we need from these traditions and while remaining faithful to our own tradition.

The Wheel of the Year. We practice the fasts, festivals, and sacred times and seasons which Dea has established. We do this in obedience to her will and in order to receive more of her grace into our lives.

Worship. We strive to engage daily in the worship and adoration of Dea. Do we this within our own solitude and in community when that is possible.


As the more submerged branch of our faith, as yet no purely De’anic confession of the Kyrian faith has been composed. However suffice it to say it would in many ways be similar that the above Filianic confession. Its chief difference would lay in its differences with the Trinitarian beliefs of the Filanic branch of the faith. Simply stated De’ani are very likely to see Dea primarily as One deity in three forms or aspects. Thus they do see that Dea has an unknown aspect without form and names that can be called Dea or Mother Beyond Form. They certainly believe in Dea as the Mother and Creatress of all that exists. They also believe that Dea meets humanity immanently and profoundly within the inner beings of humans. Perhaps thus she undergoes our sufferings and deaths in this “Daughter” aspect. Therefore the De’anic understanding may be compared metaphorically to water which is one substance in three forms liquid, gas, and solid. However these three forms need not be seen as a trinity of three divine persons in one Dea.

In contrast, Filianics do see Dea as one God in three distinct Divine Persons who are related in a relationship of familial infinite love. The difference of course between these two theologies does have a effect on De’anic and Filianic devotional practices. Thus De’ani will tend to pray simply to Dea as one. While Filiyani will tend to give adoration to both the Mother and the Daughter in prayer.


The House of Kyria – Its Uniqueness.

The religion of Dea has historically been the faith of the Aristasian community which has preserved it and communicated its traditions. For this we are deeply grateful. We would not have known the gospel of our Mother God without the work of the Aristasian community. However the House of Kyria has been developed by persons who while respectful of the work of Aristasia do not agree with all of that community’s interpretations of the faith. These are affirmations of the Kyrian community which diverge from the ideas of the Orthodox faith of Aristasia.

We in the Kyrian Order believe that Dea loves her creation equally and that men have the right to stand beside women equally within the faith.

We believe that this world is our home as of necessity. We are tied to it. Therefore we must be concerned for it, care for it. and even love it. We must fight to protect it. We desire that Dea’s thame / justice be established upon this earth.

We reject the Traditionalist belief in world stages in which history is seen as an inevitable path of spiritual and moral decline. This seems to us to be the equally wrong polar opposite of the belief of both religious and secular progressives that humankind is in some sort of inevitable historical ascent forward due to its increasing control of science and technology. Both the ideas of inevitable decline and of inevitable progress lessen the sense of responsibility that persons should have for this world now.

We are Perennialists. We believe that spiritual truths and wisdom permeate though out vast majority of the religions of humankind. We do not dogmatically hold to the 20th Century Traditionalist school of Rene Guenon. While we respect many of the intellectual achievements of Traditionalist thinkers and are willing to utilize the ideas of that school when appropriate, we are not dogmatically committed to that school of thought.

The purpose of the House of Kyria is to enable the believers in Dea to be centered in her worship and in obedience to her loving will. However members of the Order retain the right to think for themselves. Members are not required to renounce their religious freedom or searchings. They are not required to reject the idea of divine balance which might include a belief in both masculine and feminine aspects of the Deity. Members of the order are free to develop their own opinions on this subject. If they wish to attend Churches Synagogues, Mosques or any other religious body to further their spiritual lives they are free to do so. They are still welcome into the community if they wish to love and adore Dea and summit to her loving will

3 thoughts on “De’anism and Filianism within the Kyrian Community

  1. Glenn, may I re-blog this on the Kyrian blog? I know it’s the new about page, but it makes for a good article as well.

  2. Pingback: De’anism and Filianism within the Kyrian Community |

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