For those who have just read my most recent article, the first two paragraphs of this piece may seem repetitive. The fact is that the bulk of this article was written before my most recent article was completed. However the rest of this article will no not be seen as repetitive.
When I discovered Deanism in 2011 there were several aspects of that religion which deeply attracted me. First and foremost was the fact that the Filianic Deanists were unabashed monotheists who were dedicated to God the Mother / the Goddess. Another central attraction was that Deanic Filianic thealogy and practice was devotional / bhakti in nature. It centered on a relationship of obedience, worship, and love of the supreme being Dea. It was not centered on ideas which suggested that Dea was merely the psychological construct needed to empower women to experience the inner goddess. It was not centered on magical practices nor on the complete rejection of the ideas of
Christianity and the other axial patriarchal faiths such as Hinduism and Confucianism. While De’anic Filiani clearly rejected the patriarchal conceptions found within these faiths, they clearly valued many of the ideas which came out of these faiths.
Monotheism of course has a bad flavor to millions of people in today’s world. I understand much of the animus against the exclusive monotheisms of the Abrahamic religions. However Deanic monotheism is one form of what is often called inclusive monotheism. While inclusive monotheists believe that there is a knowable One or Divine Center / Source from which all of reality ultimately originates and is formed, it does not have a hatred of other religions and doctrines not of its own. For example within Hinduism several of its major religious communities are centered around the worship of Gods or Goddesses such as Krishna,Shiva, or the Great Goddess each of whom is seen as the ultimate principle and source of the universe. However in general each community can believe that its own Deity is supreme without condemning or assigning to an everlasting hell the believers of other deities. Further more as the Bhagavad Gita indicates the lessor gods are often seen as deriving their own unique powers and divinities from the Great God or Goddess who fills the universe.
Often these lessor deities are seen as being agents, servants, or forms of the Universal Deity. Thus these inclusive monotheistic systems have room for both the principles of Divine Unity / Oneness and also room for a diversity of spiritual beings and forms.
A secondary element of the faith which interested me greatly was its focus on angelology i.e. its doctrine of the Janyati / Angels ( The word Janya comes out of the Sanskrit language and means “derived from, born of, or even life or origin” – the janya find their life in or are born from Thea ) Before going more deeply into the Deanic angelology a few things must be explained. The function of the Deanic angels / janyati while similar in some ways also differs in other ways from the function of angels within the Christian, Jewish, or Islamic religions. Within these religions angels function both as messengers and servants of God’s will. They are created beings who are in no sense divine themselves. Certainly within Judaism, Protestant forms of Christianity, and Islam they are not worshipped.
Within De’anism the Janyati play a more significant role. They can be viewed in diverse ways. They can be viewed as differing forms, aspects, or personae of Dea / Thea herself. They are rooted in her very being. Thus they are intelligent and personal as she is herself the supreme, personal, and intelligent beyond understanding. Therefore as such the Janyati can be worshiped and within this worship Thea herself can be seen as being praised and loved. They can also be seen as being in some sense distinct persons on their own right who manifest her activities and powers.
While De’anic Filianists clearly believe that there are more than seven Janyati, they believe that there are seven planetary Janyati of primary importance. The thealogy of these seven are based on one of the ancient traditional world views which sees the universe as being centered on seven spiritual spheres of which the seven visible planets are symbols or signs. The seven planets in this worldview are the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn. The days of the week in both the West and within India in general are named after these planets and their corresponding deities. Each of the individual seven primary Janyati is clearly associated with the traditional theological and astrological associations centered around one of these planets. Thus Sai Vikhe the Janya associated with struggle, conflict, and war is linked to the planet Mars the planet associated with war due to its Latin god’s namesake. Another example is Sai Sucri the Janya of all forms of love. She is associated to the planet Venus which is also associated with love. Her name comes from the Hindu god Shucra who is associated with the planet Venus within the Hindu Sanskit tradition.
Within Filianic Deanism the names given to the individual Janyati in general derive from Sanskrit words which closely correspond in meaning to their Greek and Latin counterparts. Thus Sai Mati the Janyati of Wisdom is named by a Sanskrit word “mati” which means wisdom, mind, or thought.
The Deanic Matronite community now renamed the Jana Clan while on the whole accepting the system of seven planetary Janyati of the Filiani early on rejected the various Sanskrit names of the Janyati and renamed them based on the names of the seven female Titans of the old Greek Pelasgian myth. Furthermore the angels within Matronite/ Janite thealogy are now referred to as the seven planetary “geniae” using the old Madrian / Latin term for angel or spirit.
Now to the Theanic perception of the angels. While I agree with the general Filianic thealogy of the angels as being aspects of Thea to be worshipped and honored, I do not see any reason to privilege a thealogy of there being seven planetary angels of utmost significance.
.My interest in the angels is much more closely connected to my own individual spiritual needs. And these are tied to a degree to my own earlier Isian thealogy and the vision of the individual goddesses as being aspects of her being. I also have to say that my own angelology is a work in progress. It is not fully developed. This is what I can say about it so far. My own personal angelology is based on the needs of my own personal religious practice. As stated in previous posts the Janyati or Angels are the intermediaries between Thea and the material, psychological and mental worlds. Thea’s actions are mediated through her angels. Thus while one should certainly pray directly to Thea for direction and aid in the conduct of ones life one can also pray through the angelic aspects of her nature. Currently I pray regularly to seven Janyati whose importance is not based on their planetary status ( some do not have a planetary status). They are:
1. Isis. Note I do not really view Isis as a Janyati. Isis is God herself. She is Thea in her fullness. If there is a Janya who can be associated with her it would be Sai Raya who images God the Mother, ruler-ship, and the
2. Lady Ma’at / Mayat – She is the Janya of truth, of righteousness, of Justice, of the order of nature, of the Good Law. She is to a great degree the equivalent of the Zoroastrian Asha and the Filianic Sai Thame. She is difinately associated with fire and Sai Thame was associated with the planet Jupiter.
3. Lady Melana i.e. Lady Black, the Dark Lady.( Melana, Melaina, Melanie all come from the ancient Greek language and mean dark or black.) Isis in her state of mourning was perceived as wearing a black cloak. Artemis was sometimes referred to as Melaina. Lady Melana is the Angel of repentance and the Lady of sufferings. She is the Lady of restrictions which to a great degree is what repentance the turning to Thea and her Good Law is about. She is also Holy Darkness and Good Silence which is often associated with the various states of mysticism. She is associated to the Filianic Janyati Sai Rhave associated with the planet Saturn. However the Aristasians / Shining Daughters never envisioned her ties with repentance.
4. Lady Hestia – the Janya / goddess of fire, of hearth, of home. She is the Janya of Thea which resides in the home. As such she is also tied to the need to keep the house / home clean, well ordered, and hopefully beautiful. She is the equivalent to the Greek goddess of the same name. She has no planetary associations.
5. Lady Anahita / Artemisia – She is the goddess of waters, of purity and cleanliness, and of acceptable limits. In her Greek form as Artemis she was also of course the goddess of child birth, the initiation of youth, and the wilderness. Within the ancient world Anahita was the Persian goddess of waters and of purity and child birth. Multiple temples existed though out Asia Minor and other area of Mesopotamia in which Artemis and Anahita were worshipped as one singular deity. I see her that way as well. She has no planetary associations.
6. Lady Atanna. She is the goddess of struggle, of war, of physical exertion, of competition, and of protection. She is also the goddess of civilized values, politics, and practical wisdom or skillfulness. Her name is of course a variant form of the name of the Greek goddess Athena. She is the equivalent of Sai Vikhe of the Filianic system and her planet would be Mars.
7. Lady Aramati / Spenta Armaiti She is Holy Devotion and also represents the Earth itself. She is the spirit of worship and prayer and of the attitude of devotion and loyalty. She is faith and love and thus closely associated with Lady Sophia. She of course is the Thean form of Spenta Armaiti the Holy Devotion of the Zoroastrian faith. Since faith and hope have to be seen as vital aspects of religious devotion she has to be seen as the Lady of these attributes as well. She has no traditional planetary associations.
Each of the about seven Janyati has been listed above because each does play some role in my daily devotions. The eighth Janya Lady Sophia / Vohu Manah does not as yet. I assume that she will in the near future. As I stated my thought on this subject are a work in progress
8. Lady Sophia / Vohu Manah / the Good Mind / Thought. I have recently come to see the Lady Sophia / Wisdom of the Biblical tradition and the Vohu Manah / Good Mind of the Zoroastrian tradition as being differing forms of the same divine being. Of course Wisdom is universal and is found with many traditions.It also should be noted “The Thoughts of the Mind a significant chapter of the Deanic scripture is dedicated to the importance of good thoughts within De’anism.
What will be clear here to any one familiar with either the doctrines of the Filianic community or to the geniae doctrines of the Matronite / Jana Clan is that instead of disassociating the names of the angels from major historical goddesses as do both the Filiani and the Jana Clan, I do the reverse. I have turned in devotion to several of those historica goddesses. The reason for this is simple. These are some of the goddesses to whom over the years I have been spiritually drawn – “She has drawn my heart out of me.” I see no reason why I should not worship them and seek their aid within the thealogical context of Theanic Thealogy. Furthermore I see no reason to worship the Janyati under names with which I am not familiar and which furthermore have never attracted me.
Enough for now.