Problems with Filianism

In one of my recent articles I stated that Filianism was not natural to the constitution of my mind. I am simply not a natural Filianic and its belief system does not spontaneously resonate to my soul. This reservation regarding Filianism is based on both disagreements with some of the intellectual arguments made in its favor and on more existential reasons of fundamental incapatability with its form of devotionalism. Within this post I want to discuss some of the intellectual disagreements which I have with certain claims which have been made for it. As I stated within “Filianism 101” the Filianic Scriptures are divided within two halves, one half is often is named the Teachings of the Daughter by some and the other half contains the Filianic Creation and the Daughter mythos. I like many embrace most of the Teachings of the Daughter as being the word of Thea. Most De’ani would.

However I have always had some problems relating to the Creation / Daughter mythos. The Daughter mythosPersephone returned has always seemed to me to be entirely too Christian both in the fact that much of it is suggestive of certain Christian biblical passages and and in the fact that its theology parallels very closely the theologies of Christianity. In fact I have often stated in my conversations with others within the Independent Filianic community that the Daughter mythos can easily be seen as simply the feminine side of the Christian redemption myth particularly in how that mythos is interpreted within Christian Eastern Orthodoxy.This is not necessarily a bad thing. I would think that Christians who are looking for a sense of the divine feminine for their religious faith might find within the Daughter mythos something of deep interest. Christians who believe in a divine balance theology might find in the Filianic Creation and Daughter mythos a welcome text which they can read along side their Bibles.

The problem for me however of this parallelism is that since 2011, I have ceased to have much faith in or interest in Christianity. While I intellectually still hope for the development of some sort of divine balance Christianity I no longer believe this will happen and my religion is increasingly focused solely on the worship and adoration of Thea only.

Now to point out a few of the parallelisms between the Christian mythos and the Filianic Daughter mythos. Not only is the Filianic mythos of the sacrifice of the Daughter to redeem humankind very similar to the Christian mythos but much of the the story line and imagery of the mythos is clearly inspired by the Christian stories of the Bible. Thus within the “Nativity” story the Daughter’s birth occurs within a cave. While this story is not biblical it did become an integral part of the Christian extra biblical tradition. When the Daughter is born a star shines over her place of birth and a powerful angel is present. Three queens come bearing gifts for the new baby. These and other stories obviously all come directly from out of the Christian biblical tradition.

The orthodox Filianic disclaimer of any direct relationship between Christianity and the Filianic mythos has been to argue that the traditions of Christianity are not original to that religion. These traditions were borrowed by Christianity from the traditional Mother Daughter mythos which dominated the pre-patriarchal, matriarchal world. The Church then transformed these stories to give them a patriarchal tint. Thus the Filianic mythos borrows not from the Christian mythos but from the original pre-christian matriarchal mythos.

However a problem exists with this argument. The fact is that there are little evidence that any descent_of_ishtarwidespread ancient myths have ever existed in which the salvation of humankind has been tied directly to the drama of a dying and rising Daughter who is rescued ultimately by her Divine Mother. If any such myths existed in the prehistoric period prior to 3000 BCE we in fact have no way of knowing that. Certainly with the exception the Demeter Persephone mythos ( we know little of its actual theology), few if any Mother Daughter cults were widespread within the patriarchal Greco-Roman world. Most of the other myths that are discussed within the Chapel of Our Mother God as examples of a Daughter / Mother mythos such as the Kwan Yin myth are only vaguely and indirectly suggestive of such a theology. The Inanna story also incorporated within the Filianic Daughter mythos with all of its superb drama really does not work as a story of divine sacrificial love. Within the ancient myth itself Inanna’s decision to descend into the underworld does not appear to be about any kind of sacrificial love of humankind. Instead her descent to the underworld seems to be more of an attempt at a divine power grab against the Queen of the underworld.

Of course it is possible to argue that patriarchy changed the gender of the many dying and rising gods of the ancient world. Thus gods such as Attis, Adonis, Osiris, Dionysus, etc may have been originally daughters. However if Daughters were deeply involved on salvific sacrifices during the Neolithic period before the development of writing we have no way to in fact know this. Any belief in such a possibility is based on a theological assumption or perception not on empirical evidence.

The fact that Christianity itself was founded within a Judaism firmly fixed within a patriarchal Graeco-Roman world makes it is extremely doubtful that any matriarchal mythos equivalent to the Demeter Persephone mythos could have been used by Christianity in the development of its own mythos.

Thus I think that the conclusion is inescapable that the Christian mythos owes little to the direct historical influence of some primordial matriarchal mythos. This and the fact that the Filianic mythos was revealed to a person who knew in great detail regarding the Christian mythos but who could not have known much about a possible matriarchal Mother / Daughter myths from the pre-Christian period leads me the conclusion that it is from the Christian mythos itself that the Filianic mythos received its primary inspiration. I will repeat that as I explained within Filianism 101 this does not disqualify the truth claims of the Filianic mythos. The fact that the first Filianic community reworked the earlier Christian mythos thus changing it into a mythos of the Daughter instead of the Son is not more problematic than the fact that the Jewish creation story is a reworking of earlier Mesopotamian creation stories. However it does invalidate the idea that strong evidence exists that Filianism was the ancient religion of humankind, a claim made by many of its proponents.


1 thought on “Problems with Filianism

  1. Pingback: Problems with Filianism by Glenn King from In the Way of Thea | The Kyrian Chapel of Our Divine Lady

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