Ethical concern within De’anism

How have I loved – Psalm 118

How have I loved your law, O Lady? It is forever in my sight.

The abundance of your love has drawn my heart out of me:

And my flesh has wonderfully rejoiced in thee.

How sweet are your words, O Lady, above all song they are precious to my ears.

Your words are light to my steps: and illumination to my paths.

How often have my sins conquered me?

But because I will not stray from your love I will be redeemed.

In you, O Lady have I hoped.

I Have Cried – Psalm 140

O Lady, I have cried to you, hear me: incline unto my prayer and to my
supplication.

Let my supplication be directed as incense before thy face

Both in the time of the evening sacrifice and in the morning.

Let not my heart turn aside into spiteful words:

And let not the thought of wickedness upset my mind.

Make me submissive to the good pleasure of thy heart: and let me be
conformed to your actions.

With the sword of understanding pierce my heart: and with a dart of
love inflame my mind.

The above two Psalms of Thea exemplify many themes including the themes of praise and thanksgiving which were discussed in my most recent post. However I want to discuss another group of themes which are a constant presence within the Psalms. This is the explicit or implicit theme of conflict between right and wrong, good and evil, justice or injustice, etc which constantly runs through them. Thus in “How have I loved” Psalm 118 the writer mourns “how often have my sins conquered me” and within “I have cried” the author asks of the Lady “let not my heart be turned aside to spiteful words” and that s(he) be made “submissive to the good pleasure of” the Lady’s heart. These each are variations of a common theme of conflict between good and evil with the resulting desire to be obedient to Thea’s will that is present within most of the Psalms. I want to make some comments on this theme within this post.

However prior to moving in that direction I want to post some verses from the Filianic scriptures which I call the Teaching of Dea from the New Celestial Union Version, edited by Sarah Amy Morrigan for the purpose of extenting this conversation to the De’anic faith as a whole.

Truly, the world is a field of conflict between the powers of good
and the legions of Irkalla. The conflict is manifest in the cycles of
civilizations, and also in the soul of every maid. For the
servants of Irkalla fasten upon the false self, like the bindweed
fastens upon a growing plant. And the radiant angels of heaven stand
ready to defend the soul when she shall cry upon them.

“The Thoughts of the Mind” NCUV verses 25-26

Every crossroads is a choice, and every choice has a spiritual
meaning. In each turning we choose either to come closer to Perfection
or else to move away from Her. In the first way the soul perfects
herself in beauty; in the second she grows duller and more coarse. In
the first way she learns happiness even in dearth, and gathers riches
of the spirit; in the second she learns pain even amid opulence, and
the spirit walks in rags.

“The Crystal Tablet” NCUV verses 4-7

So lets start with the obvious. A strong sense of good and evil, right and wrong, justice, and injustice, etc permeates all of the Abrahamic religions of the West from which the Psalms proceed. This sense of moral conflict however is not limited to just these religions. Most religions have some sort of moral code which plays a strong role within their various traditions. Zoroastrianism certainly has a fiercely developed sense of a conflict between right or wrong and the ancient Egyptian religion a Pagan faith did as well. Even within the relative amorality of classical Graeco Roman religions with often badly behaving gods and goddesses strong moral codes existed which human beings were obligated to obey. And finally the religion of De’anism also has strongly developed ideas of morality and of a strong conflict between good and evil as the above scriptures demonstrate.

However while De’anism has much in common with other traditional forms of religion, its sense of morality differs in many ways as well from them. One of the most obvious differences is that Deanism’s strongly developed sense of morality is not patriarchal in nature. There are no legal strictures within the De’anic faith which reduce the status of women which need to be overcome. And in general within both Independent forms of De’anism and Filianism women and men have an equal role within the faith. Neither does De’anism have any built in features which marginalize the LGBT communities or other peoples based on religious or other ethnic or national differences.

Another strong aspect of the De’anic faith which in general sets it apart from the Abrahamic religions is that due to its Traditionalist and Perennialist foundations De’anism has escaped the common tendency of the Abrahamic faiths to believe that they have a monopoly on truth and that all ofter faiths are therefore of necessity false. The Abrahamic religions, the Eastern religions, and the Pagan faiths as well all have their own truths as well. De’ani can learn from them while simultaneously retaining their own identity.

I will make two more generalizations regarding the De’anic faith before ending this discussion. The first is that Deanism affirms as does Christianity that God / Thea is love. Over and over again within the Teachings of Thea the duty to live lovingly is confirmed. Thus the worshiper of Thea is told to “let her open herself to every creature in compassion and in care. Let her seek to do no harm to any being. Let her love extend even to those who do her hurt; and let her seek to understand them. “The Crystal Tablet” vs.38-40. Within “The Heart of Water” vs. 5-6 the followers of Thea are admonished “Do not raise your voice above the gentle tone except it is in song, nor seek to put yourself above another, for the spirit in each is a ray of the Spirit My Mother, and as you render service to them, so you also serve Her. Walk in meekness on the earth, forgive all ills, and treat all souls as you would yourself be treated.”

Of course to love other human beings within the Deanic world view can not be separated from the love of Dea herself because she is the source of love. Thus it is said of the human being “Let her learn of Thea, of that eternal love which is Thea.” “The Crystal Tablet” v.50. Earlier within the Crystal Tablet v. 31 it is stated “For the perfect existence of the Spirit, its very nature is love.” These are simply a few examples of this doctrine which is present through out the Teachings.

Thus the De’anic thealogy mirrors pretty closely Jesus’ great commandment which stated that one should “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, ‘Love your neighbor as yourself.’ The main difference between Jesus’ vision vs. the vision of De’anism lays in the difference between the patriarchal God of Christianity vs the matriarchal God / Goddess of De’anism

A second generalization that can be made about De’anism is that it is implicitly centered on an ethnic of justice. However this justice is unfortunately only implicit within the tradition but not very explicit. That is all I need say about it at this time. I will discuss much more fully the complex relationship of theme of justice in relation to De’anism in a later post. I also want to note that in general these recent posts have been proceeding from the general to the more specific. Thus this and the last post have dealt with general themes. In futher posts I will discuss individual Psalms and certain individual concepts much more specifically than I have up until now. I also plan to take up certain themes as they are dealt with in the Teachings of the Daughter / the Filianic scriptures. I also plan to return again to issues regarding the subject of De’anic angelology.

3 thoughts on “Ethical concern within De’anism

  1. Pingback: Ethical Concern within Deanism by Glenn King | CLAN JANA

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